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Calvin's Commentaries
Acts 11:22-30
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22. And the tidings of them came unto the
ears of the Church which was at Jerusalem: and they
sent Barnabas, that he might go to Antioch. 23.
Who, when he was come, and [had] seen the grace of
God, he rejoiced, and did exhort all, that with
purpose of heart they would continue cleaving to the
Lord. 24. Because he was a good man, and full
of the Holy Ghost and faith. And there was a great
multitude added unto the Lord. |
22. And the tidings. If this report had been
brought before Peter did excuse himself, those good men
should have been reproved of many whose ministry
notwithstanding God had sealed with the grace of his Spirit;
but that superstition was now wiped away out of their minds,
forasmuch as God had by evident signs declared that no
nation ought to be counted profane. Therefore, they contend
no longer, neither do they count it a point of rashness,
that some durst preach Christ unto the Gentiles; but by
sending help, they testify that they allow that which they
had done. Furthermore, this was the cause why they sent
Barnabas. The apostles did at that time bear all the burden
of the kingdom of Christ; therefore, it was their duty to
frame and set in order Churches every where; to keep all the
faithful, wheresoever dispersed, in the pure consent of
faith; to appoint ministers and pastors wheresoever there
was any number of the faithful. The crafty wiliness of Satan
is well known. So soon as he seeth a gate set open for the
gospel, he endeavoreth by all means to corrupt that which is
sincere, [pure;] whereby it came to pass that divers
heresies brake out together with Christ’s doctrine.
Therefore, the greater gifts every Church hath, the more
careful ought it to be, lest Satan mix or trouble any thing
amongst the ignorant, and those who are not as yet
established in the right faith; because it is the easiest
matter in the world to corrupt corn in the blade. To
conclude, Barnabas was sent to bring them farther forward in
the principles of faith; to set things in some certain
order; to give the building which was begun some form, that
there might be a lawful state of the Church.
23. When he had seen the grace of God. By
these words Luke teacheth, first, that the gospel which they
had received was true; secondly, that Barnabas sought
nothing else but the glory of Christ. For, when he saith
that he saw the grace of God, and that he exhorted them to
go forward, hereby we gather that they were well taught. And
the joy is a testimony of sincere godliness.
Ambition is
evermore envious and malicious; so that we see many seek for
praise by reproving other men, because they are more
desirous of their own glory than of the glory of Christ. But
the faithful servants of Christ must rejoice (as did
Barnabas) when they see the gospel increase, by whomsoever
God shall make his name known. And assuredly those which
help one another, so that they acknowledge that all the
effect which springeth thence is the work of God, will never
envy one another, neither will they seek to carp [at] one
another, but will, with one mouth and mind, praise the power
of God.
Again, this is worth the noting, that Luke doth attribute
the faith of the men of Antioch, and whatsoever was worthy
[of] praise there, to the grace of God. He might have
reckoned up all those virtues which might make for the
commendation of men; but he comprehendeth what excellence
soever was in that Church under this word grace.
Lastly, we must note Barnabas’ exhortation. We have already
said that Barnabas did subscribe to the former doctrine
which they had embraced; but lest doctrine fall away, it is
most requisite that it be thoroughly imprinted in the minds
of the faithful by continual exhortations. For seeing that
we have to encounter continually with so many and such
strong adversaries, and our minds are so slippery, unless
every man arm himself diligently, it will by and by fall
away, which thing infinite numbers do show to be true by
their falling away. Whereas he setteth down this manner of
perseverance, that they continue with purpose of heart we
are hereby taught that faith hath taken deep root then when
it hath a place in the heart. Wherefore it is no marvel, if
scarce one of ten of those who profess faith do stand unto
the end, seeing that very few know what the affection and
purpose of heart meaneth.
24. For he was a good man. Barnabas is
commended with the commendation of the Holy Ghost; yet we
must know that there was respect had not so much of him as
of us. For all those are condemned of ungodliness and malice
who envy other men’s labors, and are grieved when they see
the same have good success.
Also we must note the epithet used in the description of a
good man, full of the Holy Ghost, full of faith. For
after that he had said that he was an upright and good man,
he showed from what fountain this goodness did flow; that,
abandoning the affections of the flesh, he did, with all his
heart, embrace godliness, having the Spirit to be his guide.
But why doth he separate faith from the Spirit, whose gift
it is? I answer, that it is not named severally, as if it
were a diverse thing, but it is rather set forth as a
principal token, whereby it might appear that Barnabas was
full of the Holy Ghost.
There was a great multitude added. Though the number
of the godly was already great, yet Luke saith that it was
increased by Barnabas’ coming. Thus doth the building of the
Church go forward when one doth help another with mutual
consent, and one doth gently allow [
that which another hath begun.
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25. And Barnabas went to Tarsus to seek
Saul: 26. And when he had found him, he
brought him to Antioch. And it happened that they
lived a whole year in the church, and did teach a
great multitude; so that at Antioch the disciples
were first called Christians. |
25.
Barnabas’ simplicity is commended to us now the second time,
that whereas he might have borne the chiefest swing at
Antioch, yet went he into Cilicia that he might fet [fetch]
Paul thence, who he knew should be preferred before him.
Therefore we see how, forgetting himself, he respecteth
nothing but that Christ may be chief; how he setteth before
his eyes the edifying of the Church alone; how he is content
with the prosperous success of the gospel. Therefore,
Barnabas is no whit afraid lest Paul do any whit debase him
by his coming, so he glorify Christ.
26. He addeth afterward, that such a holy concord was
blessed from heaven; for this was no small honor that the
holy name of Christians began there for all the whole world.
Though the apostles had been long time at Jerusalem, yet God
had not vouchsafed to bestow upon his Church, which was
there, this excellent title of his Son. Whether it were
because at Antioch much people was grown together into one
body, as well of Jews as of Gentiles, or whether it were
because the Church might be better ordered in time of peace;
or because they were more bold to confess their faith, there
were in very deed Christians both at Jerusalem and also in
Samaria before that time; and we know that Jerusalem was the
first fountain from which Christianity did flow.
[
And what is it else to be a disciple of Christ but to be a
Christian? But when they began plainly to be called that
which they were the use of the name served greatly to set
forth the glory of Christ, because by this means they
referred all their religion unto Christ alone. This was,
therefore, a most excellent worship for the city of Antioch.
that Christ brought forth his name thence like a standard,
whereby it might be made known to all the world that there
was some people whose captain was Christ, and which did
glory in his name.
But and if Rome had such a color of [pretext for] pride, who
were able to suffer the proud boastings of the Pope and his
adherents? They would then, not without cause, thunder out
that Rome is the mother and head of all Churches; but it is
well, that seeing they challenge to themselves whatsoever,
when they come to the matter, they are found altogether
vain; yea, Antioch itself doth plainly prove that the estate
of one place is not continual. Admit we grant the Romans
these plausible titles, we have been sometimes, [we once
were,] shall they yet be so bold as to take one-half of
that which belongeth to Antioch? And is the dignity of
Antioch the greater now, because the Christians had their
name thence? Yea, it is rather a manifest mirror of the
horrible vengeance of God. For, seeing there is nothing to
be seen there but evil favored wastiness, [
it remaineth that we learn to humble ourselves under the
mighty hand of God, and that we know that unthankful men
have not so much liberty granted them that they may freely
mock God.
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27. In those days came prophets from
Jerusalem to Antioch. 28. And one of them,
named Agabus, arose, and signified by the Spirit,
that there should be a great famine throughout the
whole world, which happened under Claudius Caesar.
29. And as every one of the disciples was
able, they decreed every man to send succor to the
brethren which dwelt in Judea. 30. Which
thing they did, sending it unto the elders by the
hands of Barnabas and Saul. |
27. Luke commendeth in this place the faith of the
men of Antioch by the fruit, because they endeavored to
relieve the poverty of that church, from whence they
received the gospel, with their abundance; and that did they
unrequested. Such earnest care for the brethren doth
sufficiently declare how seriously they worshipped Christ,
the head of all. Luke doth signify that the fame of that
church was spread abroad, when he saith that there came
excellent men thither from Jerusalem. But forasmuch as the
word prophet is taken divers ways in the New
Testament as we may learn by the former Epistle to the
Corinthians, those are called prophets in this place who
were endued with the gift of prophesying, as the four
daughters of Philip shall have the same title given them
hereafter. And forasmuch as the foretelling of the famine is
attributed to Agabus alone, we may hereby gather that this
was granted to every one by a certain measure to know things
to come.
28. He signified by the Spirit. Luke doth
plainly express that the Spirit of God was the author of
this prophecy, that we may know that it was not a conjecture
taken by the stars, or some other natural causes; again,
that Agabus did not play the philosopher after the manner of
men, but he uttered that which God had appointed by the
secret inspiration of the Spirit. Barrenness may indeed be
sometimes foretold by the disposition of the stars, but
there is no certainty in such foretellings, both because of
the opposite concourses, and also, especially, because God
doth govern earthly things at his pleasure, far otherwise
than can be gathered by the stars, that he may lead men away
from the perverse beholding of stars. And although these
foretellings have their degree, yet the prophecies of the
Spirit do far exceed them. But it seemeth that the
foretelling of the famine was unlucky, [of evil omen,] and
not to be wished for; for to what end was it for men to be
made miserable before their time, by having the unhappy
event foretold? I answer, that there be many causes for
which it is expedient that men should be warned before in
time when the judgments of God hang over their heads, and
punishments [are] due to their sins. I omit others which are
usual [Note:
in the prophets, because [viz. that] they have a space
granted wherein to repent, that they may prevent God’s
judgment, who have provoked his wrath against themselves;
because [that] the faithful are instructed in time to arm
themselves with patience; because [that] the obstinate
wickedness of wicked men is convict; because [that] both
good and evil learn that miseries do not come by chance, but
that they are punishments wherewith God doth punish the sins
of the world; because [that] those are awakened out of their
sleep and sluggishness by this means, who took great delight
in their vices. The profit of this present prophecy
appeareth by the text, because the men of Antioch were
thereby pricked forward to relieve their brethren which were
in misery.
Which happened under Claudius. Suetonius also maketh
mention of this famine, who saith that there were crusts or
shards thrown at Claudius’ head in the midst of the market
and that he was so sore afraid of stoning, that he had a
singular care afterward, during his whole life, to make
provision for victual. And Josephus, in his Fifteenth Book
of Antiquity, saith, that Judea was sore oppressed with
scarcity, by reason of continual drought.
29. But here ariseth a question, seeing that the
misery was common to all, why ought they rather to have
succored one people than all the rest? I answer, that
forasmuch as Judea was impoverished with great destructions
of wars and other miseries, the men of Antioch were not
without cause more moved with the miseries of the brethren
which were there; secondly, the greater the rage of the
enemies was, the more wretched was the estate of the
brethren. Finally, Paul doth sufficiently declare, in the
Epistle to the Galatians, that Judea had certain especial
necessities, whereof all other had regard, not without
cause, (Galatians 3) And this thankfulness deserved no small
commendations, in that the men of Antioch thought that they
ought to help the needy brethren, from whom they had
received the gospel. For there is nothing more just than
that those should reap earthly things who have sown
spiritual things. As every man is too much bent to provide
for himself, every man might readily have excepted and
objected: Why shall not I rather provide for myself? But
when they call to mind how greatly they are indebted to the
brethren, omitting that carefulness, [
they turn themselves to help them. In sum, this alms had a
double end; for the men of Antioch did the duty of charity
toward their needy brethren and they did also testify by
this sign, what great account they made of the gospel,
whilst that they honored the place whence it came.
As every man was able. We see the men of Antioch
observe in this place that mean which Paul prescribeth to
the Corinthians, (2 Corinthians 8:6,) whether they did this
of themselves, or being instructed by him; and it is not to
be doubted, but that he continued like to himself
[Note:
in both places. Therefore we must follow this rule, that
every one, considering how much is granted him, impart the
same courteously with his brethren, as one that must give an
account; so shall it come to pass, that he which is but poor
shall have a liberal mind, and that a small reward
[
shall be counted a fat and gorgeous sacrifice.] By
this word determined, Luke giveth us to understand
that their oblation was voluntary. Which thing ought so to
be, as Paul teacheth, that we reach out our hand unto the
needy not as constrained, but cheerfully, (2 Corinthians
9:7.) When as he nameth every one, it is all one as if he
should say, that one did not prescribe another a law,
neither did they burthen one another with their prejudice,
but that every man did bestow his liberality as seemed good
to himself; and we must note the word
διακονιας,
whereby we are taught that rich men have greater abundance
given them upon that condition, that they may be the
ministers of the poor in the dispensation committed to them
by God. Lastly, Luke teacheth that the blessing was sent not
to all the whole nation, but only to those that were of the
household of faith, not because we ought never to use any
bountifulness, or courtesy towards the unbelievers, seeing
love ought to extend itself unto all mankind, but because
those ought to be preferred whom God hath joined and linked
to us move near, and with a more holy band.
30. Sending it unto the elders, [presbyters.]
We must note two things in this place, that the men of
Antioch did choose faithful men, and of known honesty, to
carry their blessing; secondly, that they sent it unto the
elders, that they might wisely bestow the same. For if alms
be thrown into the midst of the common people, or be set in
the midst where every one may take what he will, every man
will by and by take it to himself as if it were some common
prey; and so he that is most bold will defraud the needy;
yea, through his greediness he will cut the throats of the
hungry. Therefore, let us mark these places, which teach
that we must not only deal uprightly and faithfully, but
that there is also an order and wisdom required as well in
making choice as in all our administration. Those are called
elders in whose hands the government of the Church was,
among whom the apostles were chief; the men of Antioch refer
the holy money (which they had appointed for the poor) to
their discretion. If any man object that this was the office
of the deacons, forasmuch as the apostles did deny that they
could both serve tables and attend upon doctrine, answer is
easy, that the deacons were appointed over tables, in such
sort, that yet, notwithstanding, they were under the elders,
[presbyters,] neither did they any thing but at their
appointment.
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