Acts 5:11

Verse 11.

(a) "great fear" Acts 2:43

Acts 7:38

Verse 38. In the church. The word church means, literally, the people called out; and is applied with great propriety to the assembly or multitude called out of Egypt, and separated from the world. It has not, however, of necessity our idea of a church; but means the assembly, or people called out of Egypt, and placed under the con- duct of Moses,

With the angel. In this place there is undoubted reference to the giving of the law on Mount Sinai. Yet that was done by God himself, Ex 20. It is clear, therefore, that by the angel here Stephen intends to designate him who was God. It may be observed, however, that the law is represented as having been given by the ministry of an angel (in this place,) and by the ministry of angels, Acts 7:53 Heb 2:2. The essential idea is, that God did it by a messenger, or by mediators. The character and rank of the messengers, or of the principal messenger, must be learned by looking at all the circumstances of the case.

The lively oracles. See Rom 3:2. The word oracles here means commands or laws of God, The word lively, or living--ζωντα--stands in opposition to that which is dead, or useless, and means that which is vigorous, efficacious; and in this place it means that the commands were of such a nature, and given in such circumstances, as to secure attention; to produce obedience; to excite them to act for God--in opposition to laws which would fall powerless, and produce no effect.

(h) "This is he" Heb 2:2 (+) "church" "Congregation" (i) "angel" Isa 63:9, Gal 3:19 (k) "in the mount Sina" Ex 19:3,17 (l) "who received" De 5:27,31, Jn 1:17 (m) "received" Rom 3:2 (*) "lively" "Life giving"

Acts 8:1

CHAPTER VIII

Verse 1. And Saul was consenting, etc. Was pleased with his being put to death, and approved it. Comp. Acts 22:20. This part of the verse should have been connected with the previous chapter.

At that time. That is, immediately following the death of Stephen. The persecution arose on account of Stephen, Acts 11:19. The tumult did not subside when Stephen was killed. Their anger continued to be excited against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and Paganism.

The Church. The collection of Christians which were now organized into a church. The church at Jerusalem was the first that was collected.

All scattered. That is, the great mass of Christians.

The regions of Judea, etc. Mt 2:22.

Except the apostles. Probably, the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Saviour, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, and Cyprus, and Antioch, Acts 11:19. There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.

(c) "Saul was consenting" Acts 7:58 (d) "scattered abroad" Acts 11:19

Acts 8:3

Verse 3. As for Saul. But Saul. He had no concern in the pious attentions shown to Stephen, but engaged with zeal in the work of persecution.

He made havoc. ελυμαινετο. This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the devastations which they commit. Saul raged against the church like a wild beast--a strong expression, denoting the zeal and fury with which he engaged in persecution.

Entering into every house. To search for those who were suspected of being Christians.

Haling. Dragging, or compelling them.

Committed them to prison. The sanhedrim had not power to put them to death, Jn 18:31, but they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the church, Acts 26:10,11, Gal 1:13. It may be remarked here, that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterwards that he had talents fitted for any station; and zeal that tired with no exertion, and that was appalled by no obstacle. With this talent he entered on his work. Christians were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the church was not destroyed, was owing to the protection of God--a protection that not only secured its existence, but which extended its influence and power, by means of this very persecution, far abroad on the earth.

(a) "he made havoc" Acts 26:10,11, Gal 1:13 (*) "haling" "Dragging forth"

Acts 9:31

Verse 31. Then had the churches rest. That is, the persecutions against Christians ceased. Those persecutions had been excited by the opposition made to Stephen, Ac 11:19 they had been greatly promoted by Saul, Acts 8:3 and had extended, doubtless, throughout the whole land of Palestine. The precise causes of this cessation of the persecution are not known. Probably they were the following:

(1.) It is not improbable that the great mass of Christians had been driven into other regions by these persecutions.

(2.) He who had been most active in exciting the persecution, who was, in a sort, its leader, and who was best adapted to carry it on, had been converted. He had ceased his opposition; and even he now was removed from Judea. All this would have some effect in causing the persecution to subside.

(3.) But it is not improbable that the civil state of things in Judea contributed much to turn the attention of the Jews to other matters. Dr. Lardner accounts for this in the following manner: "Soon after Caligula's accession, the Jews at Alexandria

suffered very much from the Egyptians in that city, and at

length their oratories there were all destroyed. In the third

year of Caligula, A.D. 39, Petronius was sent into Syria, with

orders to set up the emperor's statue in the temple at

Jerusalem. This order from Caligula was, to the Jews, a

thunderstroke. The Jews must have been too much engaged after

this to mind anything else, as may appear from the accounts

which Philo and Josephus have given us of this affair.

Josephus says, that 'Caligula ordered Perronius to go with

an army to Jerusalem, to set up his statue in the temple

there; enjoining him, if the Jews opposed it, to put to

death all who made any resistance, and to make all the rest

of-the nation slaves. Petronius, therefore, marched from

Antioch into Judea, with three legions and a large body of

auxiliaries raised in Syria. All were hereupon filled with

consternation, the army being come as far as Ptolemais.'"

See Lardner's Works, vol. i. pp. 101, 102; Lond. Ed. 1829. Philo gives the same account of the consternation as Josephus. Philo de legat, ad Cal. pp. 1024,1025. He describes the Jews "as abandoning their cities, villages, and open country, as

going to Petronius in Phenicia, both men and women, the old,

the young, the middle aged; as throwing themselves on the

ground before Petronius with weeping and lamentation," etc.

The effect of this consternation in diverting their minds from the Christians can be easily conceived. The prospect that the images of the Roman emperor were about to be set up by violence in the temple, or that, in case of resistance, death or slavery was to be their portion; the advance of a large army to execute that purpose; all tended to throw the nation into alarm. By the providence of God, therefore, this event was permitted to occur to divert the attention of bloody-minded persecutors from a feeble and a bleeding church. Anxious for their own safety, the Jews would cease to persecute the Christians; and thus, by the conversion of the main instrument in persecution, and by the universal alarm for the welfare of the nation, the trembling and enfeebled church was permitted to obtain repose. Thus ended the first general persecution against Christians, and thus effectually did God show that he had power to guard and protect his chosen people.

All Judea, etc. These three places included the land of Palestine. Mt 2:22. The formation of churches in Galilee is not expressly mentioned before this; but there is no improbability in supposing that Christians had travelled there, and had preached the gospel. Comp. Acts 11:19. The formation of churches in Samaria is expressly mentioned, Acts 8:5, etc.

Were edified. Were built up, increased, and strengthened. See Rom 14:19, 15:2, 1Cor 8:1.

And walking. Proceeding; living. The word is often used to denote Christian conduct, or manner of life, Col 1:10, Lk 1:6, 1Thes 4:1 1Jn 2:6. The idea is that of travellers who are going to any place, and who walk in the right path. Christians are thus travellers to another country, an heavenly.

In the fear of the Lord. Fearing the Lord; with reverence for him and his commandments. This expression is often used to denote piety in general, 2Chr 19:7, Job 28:28, Ps 19:9, 111:10, Prov 1:7, 9:10, 13:13.

In the comfort of the Holy Ghost. In the consolations which the Holy Ghost produced, Jn 14:16,17, Rom 5:1-6.

Were multiplied. Were increased.

(b) "Then had the churches rest" Zech 9:1, Acts 8:1 (c) "throughout Judaea" Ps 94:13 (d) "were edified" Rom 14:19 (e) "walking in the fear" Jn 14:16,17 (f) "comfort of" Jn 14:16,17 (+) "Ghost" "Spirit" (g) "were multiplied" Zech 8:20,22

Acts 11:22

Verse 22. Then tidings, etc. The church at Jerusalem heard of this. It was natural that so remarkable an occurrence as the conversion of the Gentiles, and the extraordinary success of the gospel in a splendid and mighty city, should be reported at Jerusalem, and excite deep interest there.

And they sent forth. To aid the disciples there, and to give them their sanction. They had done a similar thing in the revival which occurred in Samaria. Acts 8:14.

Barnabas. See Acts 4:36,37. He was a native of Cyprus, and was probably well acquainted with Antioch. He was, therefore, peculiarly qualified for the work on which they sent him.

(+) "tidings" "report" (d) "sent forth Barnabas" Acts 9:27

Acts 11:26

Verse 26. That a whole year. Antioch was a city exceedingly important in its numbers, wealth, and influence. It was for this reason, probably, that they spent so long a time there, instead of travelling in other places. The attention of the apostles was early and chiefly directed to cities, as being places of influence and centres of power. Thus Paul passed three years in the city of Ephesus, Acts 20:31. And thus he continued a year and a half at Corinth, Acts 18:11. It may be added, that the first churches were founded in cities; and the most remarkable success attended the preaching of the gospel in large towns.

They assembled themselves, etc. They came together for worship.

With the church. Marg., in the church. The Greek εν will bear this construction; but there is no instance in the New Testament where the word church refers to the edifice in which a congregation worships. It evidently here means that Barnabas and, Saul convened with the Christian assembly at proper times, through the space of a year, for the purposes of public worship.

And the disciples were called Christians, etc. As this became the distinguishing name of the followers of Christ, it was worthy of record. The name was evidently given because they were the followers of Christ. But by whom, or with what views it was given, is not certainly known. Whether it was given by their enemies in derision, as the names Puritan, Quaker, Methodist, etc., have been; or whether the disciples assumed it themselves; or whether it was given by Divine intimation, has been a matter of debate. That it was given in derision is not probable. For in the name Christian there was nothing dishonourable. To be the professed friends of the Messiah, or the Christ, was not with Jews a matter of reproach, for they all professed to be the friends of the Messiah. The cause of reproach with the disciples was that they regarded Jesus of Nazareth as the Messiah; and hence, when they wished to speak of them with contempt, they would speak of them as Galilaeans, Acts 2:7 or as Nazarenes, Acts 24:6 "And a ringleader of the sect of the Nazarenes." It is possible that the name might have been given to them as a mere appellation, without intending to convey by it any reproach. The Gentiles would probably use this name to distinguish them; and it might have become thus the common appellation. It is evident from the New Testament, I think, that it was not designed as a term of reproach. It is but twice used besides this place: Acts 26:28, "Agrippa said unto Paul, Almost thou persuadest me to be a Christian;" 1Pet 4:16, "Yet if any man suffer as a Christian, let him not be ashamed." No certain argument can be drawn in regard to the source of the name from the word which is used here. The word χρηματιζω used here, means,

(1.) to transact any business; to be employed in accomplishing anything, etc. This is its usual signification in the Greek writers. It means,

(2.) to be divinely admonished, to be instructed by a Divine communication, etc., Mt 2:12, Lk 2:26, Acts 10:22, Heb 8:5, 11:7, 12:26. It also means,

(3.) to be named, or called, in any way, without a Divine communication. Rom 7:3, "She shall be called an adulteress." It cannot be denied, however, that the most usual signification in the New Testament is that of a Divine monition, or communication; and it is certainly possible that the name was given by Barnabas and Saul. I incline to the opinion, however, that it was given to them by the Gentiles who were there, simply as an appellation, without intending it as a name of reproach, and that it was readily assumed by the disciples as a name that would fitly designate them. If it had been assumed by them, or if Barnabas and Saul had conferred the name, the record would probably have been to that effect; not simply that they "were called," but that they took this name, or that it was given by the apostles. It is, however, of little consequence whence the name originated. It soon became a name of reproach; and has usually been in all ages since, by the wicked, the gay, the licentious, and the ungodly. It is, however, an honoured name; the most honourable appellation that can be conferred on a mortal. It suggests at once to a Christian the name of his great Redeemer; the idea of our intimate relation to him; and the thought that we receive him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. It is the distinguishing name of all the redeemed. It is not that we belong to this or that denomination; it is not that our names are connected with high and illustrious ancestors; it is not that they are recorded in the books of heralds; it is not that they stand high in courts, and among the gay, and the fashionable, and the rich, that true honour is conferred on men. These are not the things that give distinction and peculiarity to the followers of the Redeemer. It is that they are Christians; that this is their peculiar name, and by this they are known; that this at once suggests their character, their feelings, their doctrines, their hopes, their joys. This binds them all together--a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them, in most important respects, on a common level; and which is a bond to unite in one family all those who love the Lord Jesus, though dwelling in different climes, speaking different languages, engaged in different pursuits in life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of mortals. The name shall be had in remembrance when the names of royalty shall be remembered no more, and when the appellations of nobility shall cease to amuse or to dazzle the world.

(1) "assembled themselves" or, "in" (a) "much people" Mt 28:19
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