Acts Chapter 11/Commentary

The Book of Acts Chapter 11 Outline: I.

Peter confronted in Jerusalem: 11:1-3

II.

His explanation: 11:4-18

III.

Founding of the congregation in Antioch: 11:19-21

IV.

Saul and Barnabas in Antioch: 11:22-26

V.

Famine relief: 11:27-30

While the conversion of Cornelius and his household was a wonderful event, it was also an event that could have divided the Church, if wrong attitudes had prevailed among brethren. The temptation for some in the Church could have been, “If we embrace uncircumcised Gentile converts, then we may lose some members or potential converts among the Jews.” Or, “This action may discredit us in the eyes of some.” In contrast, God is more concerned about the truth than keeping those with wrong attitudes happy and content.

Acts 11:1 “Now the apostles and the brethren that were in Judaea heard that the Gentiles also had received the word of God” “Were in Judaea”: “News of what happened at Cornelius' house spread like wildfire across the length and breadth of Judea. It was something that Christians were talking about” (Reese p. 407). “Heard”: The distance from Caesarea to Jerusalem is about 65 miles. We do not know how long Peter stayed in Caesarea (10:48), but apparently news traveled fast concerning the conversion of these Gentiles. “Received the word of God”: “Welcomed the word of God” (Rhm).

“Accepted” (Beck). Note that accepting the Word of God involves being baptized

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(10:48; 2:41).

Acts 11:2 “And when Peter was come up to Jerusalem, they that were of the circumcision contended with him” “Come up to Jerusalem”: With the six brethren that had accompanied him in the first place (11:12). Nothing in the text suggests that he had been "summoned" to Jerusalem, rather it appears that the above conflict arose when he came back after preaching in Caesarea. “The circumcision”: These were Christians of a Jewish background. In view of the fact that these brethren came around to seeing that Peter was right (11:18), yea, even glorified God for the conversion of these Gentiles (11:18), it seems reasonable then that these brethren are not the same people who try to force Gentile converts to be circumcised years later (Acts 15:1,5). Those contending with Peter may have included the other apostles (11:1), because prior to the events of Acts chapter 10, Peter would have had the same serious reservations that these Jewish brethren presently have (10:14,20,28). In these early chapters we learn something about how God guided the apostles into all truth (John 16:13). They did not receive the total revelation from God all at once, but they received it as the church needed the instruction. All truth was revealed within their lifetime (Jude 3; 2 Peter 1:3; John 14:26/16:13), hence no more revelation is being given.

“Contended”: “Took him to task” (Gspd). “Criticized him” (RSV). “The verb tense implies continuous or repeated argument. It must be remembered that the Christians at Jerusalem who were challenging Peter were going through the same struggle which Peter had gone through and they have not had any visions to help change and mold their attitudes and thinking as he had been granted” (Reese p. 408). “To separate oneself apart, to take sides against, to make a cleavage” (Boles p. 176). Seeing that Peter was so quickly challenged, we must take this as proof that the early disciples did not view Peter as the head of the church on earth. Barnes notes, “This is one of the circumstances which shows conclusively that the apostles and early Christians did not regard Peter as having any particular supremacy over the church, or as being any peculiar sense the ‘vicar’ of Christ upon earth” (pp. 180-183).

Acts 11:3 “saying, Thou wentest in to men uncircumcised, and didst eat with them” “Saying”: Here is the bone of contention. “And didst eat with them”: A similar accusation had been made against Jesus (Luke 15:1-2). The expression, “men

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uncircumcised”, would have been said in a degrading manner. Here we find that the early Christians of a Jewish background were unprepared for something.

They could embrace Gentiles who had been circumcised (that is had previously converted to Judaism), and then converted to Christianity (2:10), and Samaritans (they were circumcised) (8:5,12). Yet it appears that these early Christians had just taken it for granted that either uncircumcised Gentiles would not be receptive to the gospel or they had to be circumcised prior to conversion.

Acts 11:4 “But Peter began, and expounded {the matter} unto them in order, saying” “Expounded”: “Explained the facts to them as they had occurred” (TCNT). “A deliberate and detailed narrative ‘in order’” (Robertson p. 152). Peter does not lash out against his accusers, rather, he clearly understood where his brethren were coming from, because it was not that long ago that he was under the same misconception. He remains very calm and collected in his presentation. In teaching people, even when they disagree with us, we must remain in control (2 Tim. 2:24-25). Peter also does not appeal to emotional and subjective arguments, such as saying “just look into your heart', or “ask God to give you a feeling to see whether this is right or not.” Neither does he give the classical wishy-washy response, “I am not here to change your minds, because what is truth for me, may not be truth for you”.

Acts 11:5-6 “I was in the city of Joppa praying: and in a trance I saw a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners; and it came even unto me: upon which when I had fastened mine eyes, I considered, and saw the four-footed beasts of the earth and wild beasts and creeping things and birds of the heaven”: Note the personal touch in the word “fastened”, that is “looking closely at it”(TCNT).

Acts 11:7-8 “And I heard also a voice saying unto me, Rise, Peter; kill and eat. But I said, not so, Lord: for nothing common or unclean hath ever entered into my mouth” “Not so, Lord”: Peter is letting these Christians know that he reacted in the same way that they were now reacting. “Peter is explaining to them how he used to have prejudices based on human tradition just like they now have, and how these prejudices were overcome” (Reese p. 408). Consider how Peter identifies with his listeners. Once Peter learned the truth on this issue, he did

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not despise all who were at a lesser level of understanding. Peter is saying, “Hey, I know what you are thinking...I've been there.”

Acts 11:9-11 But a voice answered the second time out of heaven, What God hath cleansed, make not thou common. And this was done thrice: and all were drawn up again into heaven. And behold, forthwith three men stood before the house in which we were, having been sent from Caesarea unto me” “Having been sent”: Peter is noting that he had not been the cause for any of these events. He had not been even thinking about converting uncircumcised Gentiles. All these events are happening, and he simply found himself right smack in the middle.

Acts 11:12 “And the Spirit bade me go with them, making no distinction.

And these six brethren also accompanied me; and we entered into the man's house” “Spirit bade me go”: Peter had been given a direct command from God. Peter is painting himself in an honest light. “Making no distinction”: “The verb translated without misgivings (no distinction) is the same verb translated took issue in verse 2” (Reese p. 409). Peter is saying, “I had the exact same misgivings that you have, I was prepared to raise the same type of objections that you have raised this day, but God commanded me to go without raising any objections.”

The verse infers that Peter was prepared to raise objections, as he had objected to eating unclean animals (10:14). “Peter has made it clear that he did not go to the Gentiles and eat with them of his own initiative; he went under the direct orders of God, and these six brethren could bear witness to this fact” (Boles p.

178). “These six brethren”: Hence six witnesses to the events that Peter will describe. “We entered”: -All seven of us. “Not only Peter, but the six brethren too had broken traditional rules, because they had been instructed to do so” (Reese p. 410).

Acts 11:13-14 “and he told us how he had seen the angel standing in his house, and saying, Send to Joppa, and fetch Simon, whose surname is Peter; who shall speak unto thee words, whereby thou shalt be saved, thou and all thy house” “Who shall speak unto thee words, whereby thou shalt be saved”: Romans

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1:16. Even in the age of the miraculous, faith still came by hearing the Word of God (Romans 10:17). In the presence and absence of the miraculous and the spiritual gifts, God's plan of salvation has remained the same (Mark 16:15-16; Acts 2:37-38; 10:48; 18:8; 1 Peter 3:21). “As Peter retold the story he must have been freshly impressed by the chronology. For God had been working at both ends, in Cornelius and Peter, deliberately arranging them to meet, and preparing for it. He told Cornelius in Caesarea to send for Peter in Joppa, and Peter in Joppa to go to Cornelius in Caesarea, and He perfectly synchronized the two events. To be sure, the divine intervention is plain, in the lives of both Cornelius and Peter, but neither of them was manipulated in such a way as to bypass his mind or will.

On the contrary, they reflected on what they saw and heard, interpreted its significance, and deliberately chose to obey” (Stott p. 195).

Acts 11:15 “And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning” “Even as on us at the beginning”: “Just as” (Wey). The reference to the phrase, "the beginning", clearly points us to Pentecost, because this is the "beginning" of the Church (Acts 2:47). This chapter records the only other outpouring the Spirit recorded in the book of Acts. The "us" must be limited to the apostles, for on the day of Pentecost the Holy Spirit solely fell upon them, see Acts 1:4-5, 8; 2:1-4, 14, 43). “It is strongly implied that there had been no common reception of the baptism with the Holy Spirit since Pentecost, for if it were something that all Christians were expected to, and did receive, Peter could have simply pointed to the numerous other incidents and not have had to go back to Pentecost for an example. The inference also can be drawn that the ‘baptism of the Holy Spirit’ was not the thing that converted people, for Peter could have shown that the conversion of Cornelius was like the case of any other person who came to Christ to prove his point” (Reese p. 411). From this point it has been some 8-10 years since Pentecost.

Acts 11:16 “And I remembered the word of the Lord, how He said, John indeed baptized with water; but ye shall be baptized in the Holy Spirit”: The question has always been, “Did the household of Cornelius receive the same type of outpouring of the Spirit that the apostles received?” Some say, “No”, based on the fact that this outpouring did not qualify Cornelius and his household to be apostles, and neither did it enable them to pass on the spiritual gifts. On the other hand the following points should be noted: Clearly two different purposes in the outpouring of the Spirit exist between Acts 2 and 10,

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yet a different purpose does not prove that the outpouring was necessarily different. Peter's citation in 11:16 is the same event referred to when the Holy Spirit came upon the apostles (Acts 1:4-5). “Only Pentecost could be referred to as a parallel to what happened in Cornelius' house (11:15). In the years following Pentecost there was not a single manifestation of the Holy Spirit comparable to what he saw at Cornelius' house” 1 Acts 11:17 “If then God gave unto them the like gift as {he did} also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?” “Like gift”: Similar in amount and kind. “When we believed”: “God had made no difference between believing Gentiles and believing Jews; how could Peter maintain a barrier which God plainly did not recognize?” (Bruce p. 236). “Who was I?”: “Who was I to try to stand in God's way”(Rieu) Peter clearly did not view himself as one who could change God's will or make up rules for the Church. This last remark clearly infers that Peter would have been standing in God's way had he refused to baptize Cornelius and his household. Thus refusing to teach that water baptism is necessary for salvation is standing in God's way.

Acts 11:18 “And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life” “They held their peace”: “They ceased to object”(TCNT). “They quieted down” (Ber). “Glorified God”: “Gave honor to God” (Gspd). “They accepted it not murmuring, as men who were forced to its acceptance, but joyfully, as men who were glad to be relieved from a conviction which had caused them anxiety” (McGarvey p. 221). “Their criticism ceased; their worship began” (Bruce p. 236).

Notice how good and honest hearts respond to the truth once they hear it.

Christians simply want to do God's will, they have no private, cherished or pet views that they are determined to hold on to at all cost. They glorified God even when such truths ran counter to their preconceived ideas. “God granted repentance unto life”: Not in the sense that God miraculously enabled them to repent, but that God opened up the door of opportunity, so that the repentant Gentile could find salvation.

1 GOT. 'Holy Spirit Baptism and the Household of Cornelius.' Daniel R. Vess. 2-1-96. p. 85.

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Christianity comes to Antioch “A new and important portion of the history of the church begins with these words. The conversion of Cornelius opens up to the Gospel preachers the exciting possibilities of converting the whole Gentile world to Christ. From this point on, Acts is concerned with the efforts made to convert the Gentiles (Jews are also included). Luke is picking up another thread of the story which began at 8:1. In some earlier chapters he has shown Philip going down to Samaria, Saul to Damascus, Peter to Joppa and Caesarea, and now we shall see the disciples going to Antioch” (Reese p. 413).

Acts 11:19 “They therefore that were scattered abroad upon the tribulation that arose about Stephen traveled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews” “Scattered”: Acts 8:4. It has been 5-6 years since the persecution that arose upon Stephen's death. “Phoenicia”: While Philip had been preaching in Samaria and along the coast from Azotus to Caesarea; Peter in Joppa, Lydda and Caesarea, Saul in Cilicia and the Syrian region, other brethren were preaching in Phoenicia, Cyprus and Antioch. “Phoenicia was the country, about 120 miles long and 15 miles wide, which was located north of Palestine between the shores of the Mediterranean Sea and the slopes of the Lebanon mountains. Its chief cities were Tyre, Sidon, and Tripolis” (Reese p. 413). “Cyprus”: Possibly from the Phoenician seaboard, some set sail for Cyprus. This island “lies off the coast of Phoenicia, in sight of it, and was very early colonized by the Phoenicians” (P.P. Comm. p. 357). Cyprus was situated about 60 miles off the coast of Syria and about 41 miles off the coast of Cilicia. Paul and Barnabas will preach on the island of Cyprus on their first journey (Acts 13:4-5), and a large Jewish population was found here. “Antioch”: (AN tih ock). This is the capital of the Roman province of Syria, located on the east bank of the Orontes River, about 16.5 miles from the Mediterranean and 300 miles north of Jerusalem.

“The city was founded in 300 B.C. by Seleucus Nicator, one of Alexander the Great's generals. He named it Antioch after his father Antiochus. Over the years it became known as ‘Antioch the Beautiful’ because of its fine buildings, and by Luke's day was famous for its long, paved boulevard, which ran from north to south and was flanked by a double colonnade with trees and fountains.

Although it was a Greek city by foundation, its population, estimated as at least 500,000, was extremely cosmopolitan. Thus Greeks, Jews, Orientals and Romans

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formed the mixed multitude” (Stott p. 203). This was the third largest city of the Roman Empire and like Corinth, it was also a city known for its immorality. “The city was proverbial for its lax sexual morals: this reputation was mainly due to the cult of Artemis and Apollo at Daphne, five miles distant, where the ancient Syrian worship of Astarte, with its ritual prostitution, was carried on” (Bruce p.

238). “She was famous for her chariot-racing and for a kind of deliberate pursuit of pleasure which went on literally night and day. To put it in modern terms, we might describe her as a city of sport run mad, of betting and gambling and night clubs” (Barclay p. 94).

“Speaking the word to none save only to Jews”: As had been the practice before the conversion of Cornelius and his household.

Acts 11:20 “But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus” “Men of Cyprus and Cyrene”: Cyrene was a city on the north coast of Africa and was capital of the Roman province of Cyrenaica (ancient and modern Libya), and it contained a large Jewish population. The men here are Christians from a Jewish background who had been born on the island of Cyprus and in the city of Cyrene. “When they were come to Antioch”: “It appears also that these men came to Antioch at a latter period than did those who spoke only to Jews. It is clearly implied that something had taken place in the interval to cause this change; and as the last preceding series of events mentioned by Luke is connected with the baptism of Gentiles by Peter, he seems to have desired his readers to infer that this latter event preceded the preaching to Greeks in Antioch” (McGarvey p. 223). Concerning the date of these events: The death of Herod (Acts 12:23) took place in 44 A.D. Barnabas and Paul had labored in Antioch for at least a year previous to that event (11:26). Barnabas came to Antioch, probably around 42 A.D. The preaching to these Gentiles happened probably late 41 or early 42 A.D., and the conversion of Cornelius and his household then probably took place around 40-41 A.D. “Spake unto Greeks also”: Inferring they also spoke to Jews. “While Peter's work opened the way, this work in Antioch was the first vigorous invasion of the Gentile world by the advanced forces of the Lord's army” (McGarvey p. 224). “Preaching the Lord Jesus”: Jesus is also the "Lord" of Gentiles, that is they are also accountable to His laws.

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Acts 11:21 “And the hand of the Lord was with them: and a great number that believed turned unto the Lord” “The hand of the Lord was with them”: -Probably meaning that the Christians who preached had spiritual gifts and hence miracles authenticated their preaching (Acts 4:30). Observe that true faith results in a turning to God. This turning would include repenting of their sins (Acts 2:38) and being baptized (2:38).

Acts 11:22 “And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch” “They sent forth Barnabas”: The term they probably refers to the Apostles.

The Apostles are not suspicious of the work in Antioch, rather Barnabas is sent to assist the brethren. The arrival of Barnabas expresses a manifestation of fellowship from the congregation in Jerusalem. Seeing that Barnabas was also originally from Cyprus, he might have known many of the Christians who were preaching in this region. Many denominational writers see Jerusalem as being a "mother-church" or headquarters that oversees the affairs of all the other congregations, but we must reject such reasoning. First of all at this time the apostles were in Jerusalem (11:1), and the apostles did have authority in all congregations. Hence Jerusalem was not a mother-church or headquarters, rather, the authority rested with the apostles, and not the congregation there.

Once Barnabas arrived, he did not report back to Jerusalem, rather he went to find Saul (11:23-25). This church acted independently in a need that will arise at the end of this chapter (11:27-29).

Acts 11:23 “who, when he was come, and had seen the grace of God, was glad; and he exhorted them all, that with purpose of heart they would cleave unto the Lord” “Had seen the grace of God”: God's grace manifested in the changed lives of the converts and in the fact that both Jews and Gentiles were getting along in one body. “He exhorted them all”: Exhortation and encouragement was his talent (Acts 4:36). “Purpose of heart”: “Resolute heart’ (NASV). “To make up their minds” (TCNT). “With fixed resolve” (Wey). This phrase suggests that after the initial joy and excitement in becoming a Christian that one's enthusiasm may wane (Matthew 13:21). To live the Christian life and to be successful at it, a deliberate effort must be made to remain true to God. Diligence must always to

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exercised to keep God as the one true love in our hearts (Proverbs 4:23).

“Cleave unto the Lord”: “To keep on remaining loyal to. Persistence was needed in such a pagan city” (Robertson p. 158). “The Christian must constantly make it his aim in life to stick close to Christ. Only in this way can the temptations of a morally evil society be overcome” (Reese p. 418).

Acts 11:24 “for he was a good man, and full of the Holy Spirit and of faith: and much people was added unto the Lord” “For he was a good man”: This is one of the reasons the apostles had selected him to help the converts in Antioch. The phrase good man describes a man who goes beyond what is expected of him (Romans 5:7) “There was a winsomeness and unselfishness, a sympathy and kindness about the man that particularly suited him for the task he had to perform in this mixed congregation. This praise will help us from forming a wrong opinion of Barnabas when we read in 15:39 of the contention between Paul and Barnabas” (Reese p. 418). “Full of the Holy Spirit and of faith”: The same thing was said concerning Stephen (Acts 6:5).

Full of the fruit of the Spirit (Galatians 5:22ff), and probably also having some spiritual gifts. Full of faith would mean that Barnabas knew well the teaching of the Apostles and was a man of settled convictions. “Much people was added”: See Acts 2:41,47. Notice how good solid preaching that emphasizes individual accountability resulted in many being converted.

Acts 11:25 “And he went forth to Tarsus to seek for Saul” “He went forth to Tarsus”: Barnabas realized that this work needed more assistance than he could personally give. “We cannot help admiring Barnabas' humility in wanting to share the work with Saul, and his sense of strategy also.

He must have known of Saul's calling to be the apostle to the Gentiles (Acts 9:15,27), and it may well have been the Gentile conversions in Antioch which made him think of Saul” (Stott pp. 204-205). “To Tarsus”: The destination to which Saul was headed in Acts 9:30. It has been five to six years since that time.

In the interval Saul has been preaching in the Syrian and Cilician region (Galatians 1:21). “From Selecucia to the port of Tarsus would be about a twelve hour's sail; or, by land, a journey of about eighty miles would bring him to Tarsus” (P.P. Comm. p. 359). “To seek for”: To search out. “Strictly, like our hunt up” (Vincent p. 505). “To seek up and down, back and forth, to hunt up, to make a thorough search till success comes” (Robertson p. 159). The word suggests that Barnabas may have had some difficulty in finding Saul. "He had none of the

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littleness which cannot bear the presence of a possible rival. Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle” (Robertson p. 159).

Acts 11:26 “and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people, and that the disciples were called Christians first in Antioch” “Gathered together with the church”: Here is an example of a preacher working with a congregation for an extended period of time. We find the same thing in Acts 18:11 and 20:31. Reese notes, “New Testament evangelism was not limited to one or two weeks of protracted effort by an itinerant evangelist each year!” (p. 420). The above expression also infers that the congregation regularly gathered together (Heb. 10:25). “Taught much people”: May refer to grounding the new converts in the faith and or teaching unbelievers. “Disciples were called Christians first in Antioch”: A number of commentators contend that the name "Christian" was originally a title of contempt that the enemies of the Church gave to the disciples, in contrast to this view, Reese notes that the word "called" in the above verse is almost always used in the New Testament to mean "divinely called" (Matthew 2:12; Luke 2:26; Acts 10:22; Heb. 8:5; 11:17; 12:25). God Himself says that the name is very honorable (1 Peter 4:16 “but in that name let him glorify God”). “We may be sure that Christians, followers of Messiah (the Christ) is not a name likely to have been given by Jews” (P.P. Comm. p. 359). “To whom Christ was the interpretation of Messiah, and who would not have bestowed the name on those whom they despised as apostates” (Vincent p.

506). “The thought is Jewish, denoting the Anointed One; the root, Christ, is Greek; the termination, ianoi, is Latin” (Boles p. 185). “From the Latin form of the word Christians, followers of Christ (like Herodians, followers of Herod)” (P.P. Comm. p. 359). The expression "Christian" is only found two other places in the New Testament (Acts 26:28; 1 Peter 4:16). “It marked out the disciples as being above all the people, the followers, the servants of Christ” (Stott p. 205). So why do people (professing to be Christians) assume religious designations other than the one that identifies them as the people who belong to Christ?

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Famine in Judea Acts 11:27 “Now in these days there came down prophets from Jerusalem unto Antioch” “Now in these days”: While Barnabas and Saul were working with the congregation in Antioch. “There came down”: Even though Antioch was north of Jerusalem, "came down" is in the sense of elevation. You always went down from Jerusalem to any designation. “Prophets”: Who were forth-tellers and fore-tellers. In the absence of a completed New Testament they revealed the Word of God as needed in the various congregations (Acts 13:1; 1 Cor. 13:9-10; 14:3, 29-31).

Acts 11:28 “And there stood up one of them named Agabus, and signified by the Spirit that there should be a great famine over all the world: which came to pass in the days of Claudius” “Agabus”: (AG uh bus). This man is mentioned again in Acts 21:10. “Signified by the Spirit”: “Began to indicate by the Spirit” (NASV). (2 Peter 1:20-21).

“Great famine over all the world”: The Roman Empire (Luke 2:1). “Which came to pass in the days of Claudius”:The Roman Emperor who reigned from 41-54 A.D. Writing after the fact, Luke notes that what Agabus predicted did come to pass. No less than four famines occurred during his reign. In 42 or 43 A.D., there was a severe famine in Rome. In 50 A.D., one in Greece. In 51 A.D., another in Rome, and Josephus notes that in 45 A.D., when Cuspius Fadus was governor a severe famine took place in Judea. “We know from other sources that this emperor's reign was indeed marked by a succession of bad harvests and serious famines in various parts of the empire” (Bruce p. 243).

Acts 11:29 “And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judea” “The disciples”: The Christians in Antioch took this warning seriously. “Every man according to his ability”: Compare this statement with the rules governing a collection years later (1 Corinthians 16:1ff). The above statement is the same thing as giving as you have been prospered. Notice that the O.T. practice of tithing is not the method of giving found among Christians.

“Determined to send relief”: The giving mentioned here is voluntary. “Now if a man was able, he gave much; if he was not able, he gave the little he could”

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(Reese p. 424). Some of the Christians in Antioch were from Judea (11:19) and had been members of the Church in Jerusalem. In addition, men like Barnabas had been sent from Judea to assist them. (Romans 15:27) This collection also demonstrated fellowship or solidarity between congregations which were predominately Gentile and those predominately composed of believers from a Jewish background, indicating that the body of Christ was one. “Brethren that dwelt in Judea”: Brethren in the various congregations that existed in Judea (Acts 9:31; Galatians 1:22), of which Jerusalem was just one. Some feel that the brethren in Judea in this verse only refers to the members of the Church in Jerusalem.

Acts 11:30 “which also they did, sending it to the elders by the hand of Barnabas and Saul” “Sending it to the elders”: It is claimed by some that this verse is an example of the sponsoring church arrangement. That is, the elders from the church in Jerusalem received the funds and then distributed those funds to the congregations in the region. Hence the church in Jerusalem functioned as a middle man between Antioch and the congregations in Judea. In response: The above view is reading into this text information that is not found here. It assumes that the elders mentioned in verse 30 belong to a different congregation than the "brethren" mentioned in the previous verse. That seems like a very unnatural way to read the text, especially when we realize that elders only had oversight of the congregation in which they were members (1 Peter 5:2; Acts 20:28). In view of what the Bible says about the oversight of elders, it is more scripturally sound to view the elders in 11:30 as being with the brethren mentioned in 11:29. That is, wherever the brethren were, that is where the elders were and that is where the money was sent. Therefore: If the brethren mentioned only refer to the brethren in Jerusalem, then the elders mentioned only refer to the elders in Jerusalem. If the brethren mentioned refer to brethren in the various congregations found in Judea, then the elders mentioned refer to the elders who shepherded those congregations. In defense of the idea that the brethren here may refer to more than just Christians in Jerusalem, even though Saul and Barnabas head back from Jerusalem (12:25), this does not mean that Jerusalem was necessarily the only congregation visited. The statement that Paul was still unknown by sight to the churches of Judea (Galatians 1:22), does not mean that he had not met briefly with the elders in those congregations, because he had been with Peter in Jerusalem for 15 days (Galatians 1:18), and yet the vast majority of Christians even in Jerusalem had

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never met him personally (1:19). Remember, the expression "churches of Judea", in Galatians 1 must include the congregation in Jerusalem, for Paul's argument in that chapter to be valid, that being that the gospel he preached was not taught to him by men. The sponsoring church arrangement would give elders more oversight that God gave them (1 Peter 5:2). In other cases of giving in the New Testament, the money collected was directly sent the church in need (1 Corinthians 16:1-3). The sponsoring church arrangement is much like the apostasy that happened early on following the deaths of the apostles. Various congregations become more influential than others these congregations began to exercise control over the other congregations in their geographical area (diocese), and eventually one congregation (the church in Rome) became the most influential, and set the tone and direction for the rest of the church.

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