Commentary on Acts 11:19-21

By Bob Myhan

¹⁹Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only.

Having diverted from the scattering of the saints in order to give an account of the conversion of Saul and of the Gentiles, Luke now returns to the spread of the gospel “to the end of the earth.” (Acts 1:8)

Phoenicia is the coastal area northwest of Palestine. Luke does not give us any details of gospel preaching there. Phoenicia will be mentioned by him again in Acts 15:2; 21:2.

Cyprus, an island off the Phoenician coast, was the homeland of Barnabas (Acts 4:36). It will also be the first stop on the only joint missionary journey of Barnabas and Saul.

Antioch is a city in Syria, which is north of Palestine. It is one of two cities mentioned in Acts bearing that name.

It has been at least three years since the stated persecution began. During this interval, the gospel was being preached to “Jews only.” This would include proselytes. What follows is an analysis of the preaching in Antioch and an account of how it became the base of operations for the missionary journeys of Saul.

²⁰But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus.

Cyrene is a city in Libya, in northern Africa about 700-800 miles west of Alexandria, which was the city of the Ethiopian eunuch. (Acts 8)

When those from Cyprus and Cyrene came to Antioch they preached to Greeks as well as to Jews. In his usual manner, Luke compresses several years into a few sentences. It is not only possible but likely that sufficient time has passed between the events of verses 19 & 20, respectively, for news to have spread concerning the conversion of uncircumcised Gentiles in Caesarea. If they had not heard of this conversion, they would have continued to preach to “Jews only.” There had to be a precedent set by one or more of the apostles before anyone else would have begun the practice. This is the reason for Luke’s digression—to show how the precedent was set and by whom. More will be said on this in the comments on chapter 15.

²¹And the hand of the Lord was with them, and a great number believed and turned to the Lord.

The phrase, “the hand of the Lord,” likely refers to providence but probably also includes miraculous power. Evangelists of the first century, like Phillip, would need miraculous power to confirm their preaching as truth.

 ²¹And the hand of the Lord was with them, and a great number believed and turned to the Lord.

The phrase, “the hand of the Lord,” likely refers to providence but probably also includes miraculous power. Evangelists of the first century, like Phillip, would need miraculous power to confirm their preaching as truth.

We have previously seen that “preaching Jesus” involves more than preaching the facts of the gospel. There are also the commands of the gospel. The lost were taught to believe in Jesus as the Son of God. This was the purpose for which the gospel of John was written (20: 30-31). The lost were also commanded to repent and be baptized (Acts 2:38). As has been pointed out, baptism—as the last command to be given to the lost—is the only command never followed by turning, or being converted, for the very reason that it is the turning act.

In the above verse, “a great number believed and turned to the Lord.” Therefore, they did not “turn” when they believed but at some point afterward. Paul “declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance” (Acts 26:20). Thus, they did not “turn” when they repented but at some point after. If neither believing nor repenting is the turning act, what is?. It is baptism, which puts one into Christ (Gal. 3:26-27), into His death (Rom. 6:3) and into His body, the church (1 Cor. 12:13).

(To be continued)

Why Aren’t You in Church?

By Tom Kinzel

The other day I was talking to a brother in Christ who told me of an incident from which a very good les­son can be learned.

At a Baptist Church not far from where I live, the young people had assembled together for "fellowship". Included in this was the fun and frolic appeal of the social gospel that has saturated denominationalism and many churches of Christ. One of the activities was a game of basketball. While these young people were playing there was a couple of boys walking by who seemingly did not have an inter­est in "spiritual things" that day. As they were walking by one of the boys involved in the "spiritual fel­lowship" hollered, "Why aren't you in church?" One of the boys walking by, clearly wiser than many Doctors of Theology and many "Reverends," hollered back, "Why aren't you?" This answer is filled with some amazing wisdom that all need to learn.

What is the function of the local church? Is it to provide recreation for young people? I cannot read any­where in my New Testament where this is a work of the church. I can read where the church (a local collectivity of saints) is to provide for the preaching of the gospel (2 Cor. 11:8; Phil. 4:15-16; 1 Cor. 9:14), to edify itself (Eph. 4:11-16), and to provide for needy saints (Acts 2:44-45; 11: 27-30; 2 Cor. 8 - 9). This is all made possible as this local collectivity acts through the church treasury (1 Cor. 16: 1-2). But nowhere will you find where a local collectivity was given the work of entertaining young folks. This is a man‑made work and is based upon the appeal of the social gospel.

Many have tried to justify this appeal on the basis that it gives them the opportunity to talk to some people about the Lord that they might not otherwise have the chance to talk to. And so the end justifies the means. Sounds good, but is it?

What is it that does the drawing in this kind of appeal? Is it the gospel, i.e. the gospel of Christ? It seems to me that it's the attraction of food and entertainment of the social gospel. Is this what God has given us as the power to draw people to Him? "For I am not ashamed of the gospel of Christ, for it is the power of God to salvation..." (Rom. 1:16).

It looks as if many people don't believe the gospel is powerful enough and they need to help God along, or else, unlike Paul, they are ashamed of it and would rather use something else, something they have devised.

The social gospel is another gospel. It is not the gospel of Christ. Paul said, "But even if we or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed." (Gal. 1:8).

It's not hard to see the purpose of a local church and its work. A young boy with not much interest in spiritual things sees it very clearly. Why is it that so many "learned" people cannot see it? (Via the Westview Weekly, June 12, 1988) &

Examples in Prayer

By Bob Myhan

The Bible narrative is replete with accounts of people whose lives seem to have been filled with prayer. Seeing how they and others benefited from their communion with God will help us to better appreciate the greatest force on earth, and will assist us in praying more frequently during our own earthly sojourn. Let us consider five typical prayers.

The Exemplary Entreaty of Abraham

(Genesis 18:23-33)

Abraham is the archetype intercessor. In his dialogue with God concerning the fate of Sodom, he implored Him to spare that wicked city for the sake of ten righteous people. The Lord promised that He would; unfortunately, there were not ten found. But, when Sodom and Gomorrah were destroyed, “God remembered Abraham, and sent Lot out of the midst of the overthrow” (Genesis 19:29). Thus, it appears that Lot was spared, at least in part, because of his uncle’s intercession.

The Pitiable Plea of Hannah

(1 Samuel 1:9-16)

Hannah is the model for earnest prayer. “In bitterness of soul,” she “prayed unto the Lord, and wept sore,” because she was barren and wanted a child. “A woman of a sorrowful spirit,” she “poured out [her] soul before the Lord,” speaking “out of the abundance of [her] complaint and grief.” Truly, she was among the “poor in spirit,” of whom Jesus said, “theirs is the kingdom of heaven” (Matthew 5:5). Hannah’s plea did not fall on deaf ears; the Lord heard her appeal, and gave her a child. That child became one of Israel’s greatest judges and anointed that nation’s first two kings.

The Royal Request of Solomon

(1 Kings 3:5-9):

When God told Solomon to ask whatever he wanted, it was implied that the request would be granted. Solomon, of course, asked for wisdom, and in so doing became a pattern for us. God has also promised to give us whatsoever we ask of Him (Matthew 7:7-11), and He has specifically said that we may solicit wisdom (James 1:5).

The Positive Petition of Hezekiah

(2 Kings 19:14-19; Isaiah 37:14-20):

Hezekiah characteristically took his problems to God in complete reliance upon Him, which is not only to be admired, but also imitated. God will always answer petitions that are in harmony with His promises. He had promised Hezekiah protection (19:7); thus, the king had God’s word as the foundation of his faith. So it is even today—when one’s prayers are assuredly based upon the promises of God, they will be answered (1 John 3:21, 22).

The Contrite Confession of David

(Psalm 51)

As David points out in this psalm (which many scholars think was written shortly after his adultery with Bathsheba and murder of Uriah), we must be broken-hearted over our sins, if we would petition God for pardon (v. 17). And here we have the ideal request for mercy—one that includes an admission of guilt. &