Acts 11:29,30

DISCOURSE: 1772
BENEVOLENCE OF THE CHURCH OF ANTIOCH

Acts 11:29. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judœa: which also they did, and sent it to the elders by the hands of Barnabas and Saul.

GOD is love; and all who have been truly taught of God, are transformed into his image: their selfish passions are in a good measure subdued; and their delight is in the exercise of the most benevolent affections. To such an extent was the principle of love carried by the first converts, that the rich parted with their estates and goods, to form one common stock for the subsistence of the whole Church, thereby reducing themselves to a level with the poorest of their brethren. The Church of Antioch also were very exemplary in their exercise of this grace. They were informed by prophecy, that there would, ere long, be a famine throughout all the Roman empire: and therefore, concluding that the pressure would be particularly felt by their brethren at Jerusalem, where there were none able to succour their distressed neighbours, on account of the voluntary poverty they had brought upon themselves, they raised a collection, and sent it to the elders of that Church, who, from their knowledge of the various individuals, might dispose of their alms to the greatest possible advantage.
This benevolence of theirs shall be the subject of our present discourse. We will,

I. Contemplate it for your instruction—

In the account of it which is here given us, there are two things to be noticed;

1. The occasion that called it forth—

[A prophet, named Agabus, foretold a famine which should involve the whole Roman empire in extreme distress: and, as he had recently come from Jerusalem, it is probable that he stated some circumstances in relation to the Church in that place, which would occasion the affliction to be felt there with more than ordinary severity. Immediately the Church at Antioch, feeling their obligations to those at Jerusalem, to whom they were indebted for all the spiritual benefits they enjoyed, and justly conceiving that this was a peculiarly proper season for requiting them with temporal benefits, which on account of their comparative opulence they were able to do, immediately raised a collection among themselves, for the relief of their brethren at Jerusalem when the season of their trial should arrive.
Now from hence we learn some very important lessons; the first of which is, That every word of God should be regarded by us as a ground of action. The event predicted did not come to pass for some time: yet was the provision made for it instantaneously, as much as if it had existed at that very moment. The prediction itself was to them a sufficient pledge that the season would arrive, whether at an earlier or more remote period: the times and seasons were in God’s hands; but their duty was to provide for the occasion beforehand; and therefore they exerted themselves without delay. How happy would it be for us, if we regarded every declaration of God with similar awe and reverence! O let us not think that remoteness of time will make any difference as to the certainty of future events; for every thing that God has spoken in reference to the eternal world, will as certainly take place, as if the events were close at hand; and it is our duty now to act, as if we were assured that a few hours only would intervene between the prediction and the accomplishment.

Another lesson which their conduct teacheth us is, That benevolence is essential to the Christian character. Their benevolence was altogether spontaneous, the effect of a principle universally operative among them. That principle is altogether inseparable from the Christian character; for, “if we love not our brother whom we have seen, how can we love God whom we have not seen?” We should consider “all, but especially the household of faith,” as “brethren;” and should regard our property as a talent committed to us by our common Father, for the benefit of the whole family. “We should not seek our own things, but the things which are Jesus Christ’s” — — —]

2. The manner in which it was exercised—

[Behold their zeal! all were animated by the same spirit; and “every one” exerted himself “according to his ability” Had they been disposed to indulge a selfish spirit, they might have found excuses enough for withholding present supplies. “The occasion had not yet arrived: they themselves would be subject to the same calamity, and were more bound to provide for their immediate neighbours than for others at the distance of several hundred miles.” But they listened not to any such suggestions: it was sufficient for them that an opportunity had occurred for the exercise of love, and for the honouring of their Lord; and therefore they improved it instantly to the utmost of their power. Thus also should we: “Whatsoever our hand findeth to do, we should do it with our might:” and especially in administering relief to the Lord’s people, we should not estimate our liberality by the mere amount of our donations, so much as by our ability to give; since in God’s sight the widow, with her two mites, gave more than all the rich, who, out of their abundance, had cast large sums into the treasury.

We admire too their prudence. They could not themselves go to Jerusalem to inspect the state of the Church, and administer relief with their own hands; they therefore sent their money to the elders of that Church, who, by their local knowledge, were qualified, and by their exalted piety were disposed, to dispense the alms in the most equitable and effectual manner. In this also they have left us a very instructive lesson, to attend with the utmost care to the manner in which we dispose of our alms: for, as the withholding of alms is sinful parsimony, so indiscreet charity is criminal profuseness.]

Without stopping to multiply lessons of instruction from their benevolence, we will now,

II.

Propose it for your imitation—

We have at this time,

1. A similar occasion for benevolence—

[* * * [Note: * * * Here state the particular occasion; suppose for a Benevolent Society; viz. the pressure of the times, the want especially in time of sickness, and, above all, the need of spiritual instruction and consolation, which are of infinitely greater value than any temporal benefits whatever.]]

2. Similar means of exercising it—

[They committed to the elders of the Church at Jerusalem the task of selecting the objects, and apportioning the alms; and thankfully availed themselves of the labours of others, to carry into effect their benevolent designs. Now amongst us there are many united into a society, for the express purpose of finding out the wants of the poor, and of administering also to their spiritual necessities [Note: Here state how they conduct their affairs.]: whatever, therefore, your liberality shall contribute, will be disposed of by them to much better effect than if you were to bestow your alms upon the poor with your own hands, unless you could at the same time inquire into all the circumstances of their different cases, and stop to unite spiritual instruction with your temporal relief. These persons, like the elders at Jerusalem, cannot, out of their own funds, do good to any great extent; nor would their visits be well received by the poor, if they tendered nothing but good advice: but, when they can impart also some relief for the body, they are more kindly welcomed as instructors for the soul: the hearts, as well as the houses, of the poor are easier of access, when the way is smoothed by “a gift in the bosom.”]

3. Similar obligations to exercise it—

[They felt the force of redeeming love; and judged that they administered to Christ himself, whilst they relieved him in his distressed members. And are these motives to benevolence lessened by the lapse of time? Are not we as much bound to devote ourselves, and all that we have, to Christ, as they could be? In some respects, our obligations to exert ourselves are greater than theirs: for the sole object of their benevolence was, to bestow temporal relief; whereas that, though an important, is a subordinate, consideration with us, who aim principally at promoting the eternal welfare of our fellow-creatures. If then we profess to love the Lord Jesus Christ, let us now approve our love to him, by our zealous exertions, and liberal contributions [Note: This IId head of the discourse might be treated thus;

1. We have a similar occasion for benevolence.

2. Let us exercise it in the same manner with readiness, with generosity—with a special regard to Christ as our common Head and Saviour.]