some prophets came down from Jerusalem to
Antioch.
One of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the reign of Claudius.
And in the proportion that any of the disciples had means,
each of them determined to send a contribution for the relief of the brethren living in Judea"
(Acts 11:27-29).
Based on Jesus' comments to the Samaritan woman in John's Gospel
(John 4:21),
many believers consider Jerusalem to be no more significant in God's redemptive plan as any other city in the world.
But a close reading of the New Testament
indicates otherwise.
Although Agabus predicts a "great famine all over the world," the eyes of the early church were set towards Jerusalem and its surroundings.
Matthew calls Jerusalem the "holy city"
(Matt 4:5)
many decades after the city's importance was
"supposedly superseded"
by the resurrection of Jesus.
Luke makes special note of the Lord's
future return
to a real location just outside of Jerusalem
(Acts 1:11-12; see Zech 14:4).
A Christian spirituality cut off from Jerusalem and the people of Israel is, according to the New Testament, a spirituality that has no sense of gratitude with respect to the past,
and no sense of
vision
for the manner in which
God will pour out his blessings in the future.
"For Macedonia and Achaia have been pleased to
make a contribution for the poor
among the saints in Jerusalem.
Yes, they were pleased to do so,
and they are indebted to them.
For if the Gentiles have shared in their spiritual
things, they are indebted to minister to them
also in material things"
(Rom 15:26-27).
"Now if their transgression is riches for the world
and their failure is riches for the Gentiles,
how much more will
their fulfillment be!"
(Rom 11:12).