Acts 11:30

30. sent it to the elders--an office well known to be borrowed from the synagogue; after the model of which, and not at all of the temple, the Christian Churches were constituted by the apostles. by the hands of Barnabas and Saul--This was Saul's Second Visit to Jerusalem after his conversion.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 30. Sent it to the elders. Greek, To the presbyters. This is the first mention which we have in the New Testament of elders, or presbyters, in the Christian church. The word literally denotes aged men, but it was a name of office only in the Jewish synagogue. It is clear, however, I think, that the elders of the Jewish synagogue here are not included, for the relief was intended for the "brethren," Acts 11:29 that is, the Christians who were at Jerusalem, and it is not probable that a charity like this would have been entrusted to the hands of Jewish elders. The connexion here does not enable us to determine anything about the sense in which the word was used. I think it probable that it does not refer to officers in the church, but that it means simply that the charity was entrusted to the aged, prudent, and experienced men in the church, for distribution among the members. Calvin supposes that the apostles were particularly intended. But this is not probable. It is possible that the deacons, who were probably aged men, may be here particularly referred to; but I am rather inclined to think that the charity was sent to the aged members of the church without respect to their office, to be distributed according to their discretion.

(b) "and sent" Acts 12:25

Albert Barnes, 1834 · public domain

Verse 30 And sent it to the elders - These probably mean those who first believed on Christ crucified, either of the seventy disciples mentioned Luke, Luk 10:1, or the one hundred and twenty mentioned, Act 1:15, or the seven deacons, Act 6:5. Some have divided the primitive disciples into three classes: 1. The αυτοπται, those who were eye witnesses. 2. The απαρχαι, those who were the first fruits, or converts of the apostles' preaching. 3. The διαδοχοι, those who were the successors of the preceding from whom they had received the doctrines of the Gospel. It is likely the deacons are meant, whose office it was to take care of the poor. See Act 6:1, etc. 1. Among many highly interesting subjects which have come under review in the preceding chapter, we must have particularly noticed. The care the Church of Christ took to have young converts confirmed in the truths they had received, and built up on their most holy faith, Act 11:22. It was indispensably necessary that a foundation should be laid; and it was not less so that a proper superstructure should be raised. For this work, it was requisite that different gifts and talents should be employed, and Barnabas and Saul must be sent to confirm in the faith those whom the disciples, who had been scattered by the persecution raised about Stephen, had converted to Christ, Act 11:19-22. It is a great thing to have souls converted to the Lord; it is greater to have them built up on their most holy faith; and few persons, even among the ministers of Christ, have talents for both. Even when Paul planted, it required Apollos to water. A frequent interchange of godly ministers in the Church of Christ is of the utmost consequence to its stability and increase. 2. It appears that Christians was the first general appellative of the followers of our blessed Lord; and there is presumptive evidence, as we have seen, that this appellative came by Divine appointment. How very few of those who profess this religion are satisfied with this title! That very Church that arrogates all to itself has totally abandoned this title, and its members call themselves Roman Catholics, which is absurd; because the adjective and substantive include opposite ideas: catholic signifies universal; and Roman signifies of or belonging to Rome. If it be merely Roman, it cannot be catholic; if it be catholic, it cannot be confined to Rome; but it is not catholic nor universal, in any sense of the word, for it contains but a small part of the people who profess Christianity. The term Protestant has more common sense in it; but not much more piety. Almost all sects and parties proceed in the same line; but Christian is a title seldom heard of, and the spirit and practice of Christianity but rarely occur. When all return to the spirit of the Gospel, they will probably resume the appellative of Christians. 3. An early fruit of Christianity was mercy to the poor; and especially to the poor followers of Christ. He has left the poor ever with us, as his representatives, to exercise our bowels of commiseration, and thus teach us to feel and practice mercy. To every man professing Christianity, the religion of Jesus Christ says most authoritatively, With every man who is pinched by poverty, share what the providence of God has not made absolutely necessary for thy own support. What God has given us more than we need is entrusted to us for the benefit of those that are in poverty and affliction. He who can, and does not, help the poor, is a disgrace to Christianity; and he who does not lend his hand for the support of the cause of God is a worthless member of the Church of Christ. He who shows no mercy shall have judgment without mercy. And he who spends in pampering the flesh what should be given to the poor shall have a fearful account to give in the day of the Lord.

Adam Clarke, 1831 · public domain