11:25-30 Hitherto the followers of Christ were called disciples, that is, learners, scholars; but from that time they were called Christians. The proper meaning of this name is, a follower of Christ; it denotes one who, from serious thought, embraces the religion of Christ, believes his promises, and makes it his chief care to shape his life by Christ's precepts and example. Hence it is plain that multitudes take the name of Christian to whom it does not rightly belong. But the name without the reality will only add to our guilt. While the bare profession will bestow neither profit nor delight, the possession of it will give both the promise of the life that now is, and of that which is to come. Grant, Lord, that Christians may forget other names and distinctions, and love one another as the followers of Christ ought to do. True Christians will feel for their brethren under afflictions. Thus will fruit be brought forth to the praise and glory of God. If all mankind were true Christians, how cheerfully would they help one another! The whole earth would be like one large family, every member of which would strive to be dutiful and kind.

Verse 30. - Sending for and sent, A.V.; hand for hands, A.V. Sending (ἀποστείλαντες᾿. Those by whom they sent were ἀπόστολοι (2 Corinthians 8:23), messengers, or apostles, To the elders. This is the first mention of presbyters, or elders, in the Church at Jerusalem, which was now fully organized. James the Less was the resident apostle (?) and bishop; with him were the presbyters (Acts 21:18); and under them again the seven deacons (Acts 6:5, 6). The presbyters of the Church of Jerusalem are mentioned again in Acts 15:2, 4, 6, 22, 23; Acts 16:4; Acts 21:18; James 5:13, where, however, the elders of other Churches in Judaea may possibly be included. A difficulty arises with regard to Saul's mission to Jerusalem with Barnabas, as to how to reconcile it with Galatians 2:1, which speaks of St. Paul's second visit to Jerusalem as taking place fourteen years after his first, whereas this visit could not be above four or five years after. But there are three hypotheses about the visit to Jerusalem referred to in Galatians 2.

1. The first identifies it with the visit here recorded.

2. The second identifies it with that related in Acts 15:2, etc., which is supported by most of the best authorities ancient and modern (see note on Acts 15.).

3. The third, which is advocated by Lewin ('Life of St. Paul,' vol. 1:302, etc.), identifies it with the visit recorded in Acts 18:22. As regards the first, with which we are now concerned, though at first sight you would have ex-peered St. Paul's next visit to Jerusalem after his conversion to be the one alluded to in Galatians it., yet the following circumstances make this impossible.

(1) The date of the visit named in Galatians it, which is distinctly stated to be fourteen years after that recorded in Acts 9:26 (ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην κ.τ.λ.).

(2) When St. Paul went to Jerusalem on the occasion adverted to in Galatians it.," he laid before them the gospel which he preached among the Gentiles." But at the time of this visit he had not yet begun his labors among the Gentiles (ἐν τοῖς ἔθνεσι), to which he was only called after his return (Acts 13:2).

(3) On the occasion spoken of in Galatians it, Paul and Barnabas were received by the chief apostles, and must have passed a considerable time at Jerusalem, with many consultations and meetings, public and private. But on this occasion, as far as appears, their visit was a very hasty one, and they saw no one but the presbyters, and returned as soon as they had handed over the collection to them (Acts 12:25). The conclusion, therefore, seems quite certain that this is not the visit referred to in Galatians it. And the hasty nature of this visit explains at once why St. Paul made no count of it in his statement to the Galatians. It had no bearing upon the course of his argument. It was not a visit to Jerusalem in the sense in which he was speaking, and he saw none of the apostles. The state of the Church at the time, James the son of Zebedee killed, Peter in prison or lately escaped "to another place" (Acts 12:17), the other apostles very likely dispersed, made it impossible. He therefore took no count of it in his statement to the Galatians. This seems quite a sufficient explanation (see the note of Bishop Ellicott on Galatians 2:1, and Bishop Lightfoot's convincing remarks at p. 113 of his 'Epistle to the Galatians'). There is no occasion to resort to the violent expedient of Renan, and say that Saul did not go with Barnabas at this time.

Which they also did,.... They not only determined, but they put their resolutions into execution, and acted according to a rule which the apostle recommends, 2 Corinthians 8:11

and sent it to the elders; to the apostles; for though there were deacons there, yet they chose to send it to them, that they might put it into proper hands to distribute to the necessitous: and this collection they sent

by the hands of Saul and Barnabas; of this journey to Jerusalem, Paul makes no mention in Galatians 1:17.

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.

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