Broadening Christian Horizons: The Antioch Movement

Acts 11:19-30

GOLDEN TEXT: “For I ant not ashamed of the Gospel of Christ: for it is the power of God auto salvation to every one that believeth; to the Jew first, and also to the Greek.”—Romans 1:16

THE news of the Gospel going to the Gentiles at Antioch, and that large numbers were turning to the Lord, reached the church at Jerusalem the center of the Christian work, so to speak. The apostles and all of the brethren had already been prepared by the Lord’s manifest dealing in the case of Cornelius, and this, undoubtedly, would take away from their surprise and largely correct any prejudice on the subject of the Gentiles as fellow-heirs of the promises which had previously pertained to the Jews alone. Nevertheless, we note that the record does not say that this news caused rejoicing in the Jerusalem church. We might infer, therefore, that they heard with some trepidation that large numbers of the Gentiles were attaching themselves to the faith, and may have reasoned that this would have an injurious effect upon the cause they loved to serve—inasmuch as the Jews would say, Yes, your message is good enough for the barbarians or the Gentiles; it takes hold of the non-religious; but it attracts very few of the deeply pious of God’s chosen people, to whom belong the promises and the covenants of the Lord, etc. It would appear, then, that the original motive in sending Barnabas to Antioch (visiting other churches en route) was that he might see and judge of the true condition of things, and give some report as to whether the new converts were worthy in their lives and characters to be recognized as fellow-heirs and saints. Barnabas, when he had come, took note of the “grace of God,” manifested amongst the believers at Antioch. It must have been manifested not only in their faith in the Lord as their Redeemer and Master, but also in their conduct as disciples or followers of Jesus. It is written, “He that hath this hope in him purifieth himself even as He is pure,” and we may suppose that Barnabas quickly discerned the cleansing and sanctifying power of the truth amongst the believers at Antioch, and thus realized that the cause, instead of being hindered by such accessions would be honored. We read that he was glad; and we may assume, although it is not stated that he promptly made a report to the brethren in Jerusalem and that they were glad also.

Barnabas at once overflowed toward the Antioch brethren, and in the same comforting and helpful manner as at Jerusalem, he exhorted them all. The Greek word here is from the same root as his name and signifies comfort, stimulation, assistance. No doubt he saw various things needing to be corrected: but instead of beginning with fault-finding, instead of lacerating their feelings and chiding them, he began properly, by acknowledgment of what he saw in them as a cause for rejoicing. His comforting message was to the effect that they should cleave unto the Lord with purpose of heart. The word “cleave” here in the Greek signifies to glue, to adhere. He wished the dear brethren, new in the truth, to see to it that their hearts were firmly united unto the Lord, that their minds were fully made up, and that their consecration to Him was complete. This was the matter of first importance. Later on he might show them kindly, gently, certain weaknesses of the flesh with which they were afflicted; or their hearts being more firmly united to the Lord they might very speedily see these inconsistencies of themselves, without a word being said. The point we would impress is that it was not a restraining of the flesh, nor the perfecting of it, that was sought, but a much deeper work of grace than this, a purity of heart, of intention, a heart adherence to the Lord. We today cannot do better than follow this same course in our endeavors to do good unto others as we have opportunity.

While Barnabas was in Antioch, Saul or Paul was in Tarsus, and Barnabas evidently now had in mind the talent, the force, the logic of Brother Paul, whom he had met in Jerusalem, and he concluded that Tarsus being not very far off from Antioch, he would look him up, interest him in the service of the Antioch Church, etc. Possibly he remembered that Saul’s ideas were extremely broad in respect to the Gospel—too broad, perhaps, for the brethren at Jerusalem to fully appreciate him when he was amongst them. But by this time all the brethren, and especially, large-hearted Barnabas, had come to see the divine plan in a broader light, more nearly as Saul of Tarsus had comprehended it. Barnabas concluded that the conditions at Antioch were just such as would deeply interest Saul, and that the brethren there would be greatly profited by his assistance. He found him; he brought him to the Church at Antioch, where his influence was, no doubt, great for the good of all. We rejoice in noting the heart nobility of Barnabas. Many Christian men of smaller calibre would have reasoned themselves into a different course, and a wrong one; saying, as it were, I am the chief one amongst the brethren here, having had larger opportunities than the others, and having had close contact with the apostles at Jerusalem; but if I bring Saul into our midst his superior abilities as a logician, and expounder of the Scriptures, will cast me quite into the shade, etc. Brethren who would reason thus would be misguided by their own selfishness. They would forget that the Lord’s work is in His own hands, and with such a spirit they could neither please him nor be prospered in His service, and that the reactionary effect upon their own hearts would be a serious one. All of the Lord’s people should be noble and unselfish; and the closer any of us approximate this example of Barnabas, the more will we be loved of the Lord, the more will we be loved of the brethren, and the more useful will be our sphere of influence for the Lord, the truth and righteousness.

In view of the fact that the condition of the Antioch Church made Barnabas glad, and in view of the instruction and assistance rendered it by Paul and Barnabas, we are not surprised that it was a living church instead of a dead one. We are not surprised to learn that they were prompt to send relief to Jerusalem when a famine specially affected the vicinity. Thus in a practical way they contributed to the Church at Jerusalem, as an expression of their love and sympathy and oneness of spirit. It is more blessed to give than to receive, not only as respects the sentiment of the matter but the results are still more blessed. No doubt the contributions sent were of comfort and help to the Jerusalem brethren, but the blessing to the givers was far greater. The Lord would reward them, and that in proportion as they had given, at some sacrifice as respects earthly things, luxuries, etc.

“Is thy cruse of comfort failing?
    Rise and share it with another,
And through all the years of famine
    It shall serve thee and thy brother.
Love divine will fill thy storehouse,
    All thy handful still renew;
Scanty fare for one will often
    Make a royal feast for two.”

QUESTIONS:

Is there any evidence of special rejoicing in the Church at Jerusalem over the fact that Gentiles were accepting Christ?

What was the reaction of Barnabas upon meeting the brethren at Antioch?

Of what was the benevolence of the Antioch Church toward the brethren at Jerusalem an evidence?

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