Act 11:20-26 | RWP | e4.org | Spake ( ελαλουν ). Inchoative imperfect active, began to speak. For them it was an experiment. Unto the Greeks also ( κα προς τους Hελληνας ). This is undoubtedly the correct reading in spite of Hellenists ( Hελληνιστας ) or Grecian Jews in B E H L P. Hελληνας is read by A and D and a corrector of Aleph. The presence of "also" or "even" ( κα ) in Aleph A B makes no sense unless "Greeks" is correct. Hellenists or Grecian Jews as Christians were common enough as is seen in ; . Saul also had preached to the Hellenists in Jerusalem ( ). Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic ( ). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter's defence in . That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John ( ) had condoned Philip's work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not "God-fearers" like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (verse ) and open to the lessons from their environment without a vision such as Peter had at Joppa. "It was a departure of startling boldness" (Furneaux) by laymen outside of the circle of official leaders.

‏ Acts 11:20-26

Spake ( ελαλουν ). Inchoative imperfect active, began to speak. For them it was an experiment.

Unto the Greeks also ( κα προς τους Hελληνας ). This is undoubtedly the correct reading in spite of Hellenists ( Hελληνιστας ) or Grecian Jews in B E H L P. Hελληνας is read by A and D and a corrector of Aleph. The presence of "also" or "even" ( κα ) in Aleph A B makes no sense unless "Greeks" is correct. Hellenists or Grecian Jews as Christians were common enough as is seen in Ac 2; 6. Saul also had preached to the Hellenists in Jerusalem (9:29). Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Ac 6). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter's defence in 11:1-18. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Ac 8) had condoned Philip's work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not "God-fearers" like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (verse 19) and open to the lessons from their environment without a vision such as Peter had at Joppa. "It was a departure of startling boldness" (Furneaux) by laymen outside of the circle of official leaders.

The hand of the Lord was with them ( ην χειρ κυριου μετ' αυτων ). This O.T. phrase (Ex 9:3; Isa 59:1) is used by Luke (Lu 1:66; Ac 4:28, 30; 13:11). It was proof of God's approval of their course in preaching the Lord Jesus to Greeks.

Turned unto the Lord ( επεστρεψεν επ τον κυριον ). First aorist active indicative of επιστρεφω, common verb to turn. The usual expression for Gentiles turning to the true God (14:15; 15:3, 19; 26:18, 20; 1Th 1:9). Here "Lord" refers to "the Lord Jesus" as in verse 20, though "the hand of the Lord" is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history.

Came to the ears ( ηκουσθη εις τα ωτα ). First aorist passive indicative of ακουω, was heard in the ears.

Of the church which was in Jerusalem ( της εκκλησιας της εν Ιερουσαλημ ). Not yet was the term "church" applied to the group of disciples in Antioch as it is in 11:26; 13:1.

They sent forth ( εξαπεστειλαν ). First aorist active indicative of the double compound verb εξ-απο-στελλω, to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (4:36f.) and his championship of Saul after his conversion (9:27). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (verse 19) all the way to Antioch ( εως Αντιοχειας ).

The grace of God, was glad ( την χαριν την του θεου εχαρη ). Note repetition of the article, "the grace that of God." The verb (second aorist passive indicative of χαιρω ) has the same root as χαρις. See the same suavis paronomasia in Lu 1:28. "Grace brings gladness" (Page). "A smaller man would have raised difficulties as to circumcision or baptism" (Furneaux).

He exhorted ( παρεκαλε ). Imperfect active, picturing the continuous encouragement from Barnabas.

With purpose of heart ( τη προθεσε της καρδιας ). Placing before (from προ-τιθημ ), old word for set plan as in Ac 27:13; Ro 8:28. The glow of the first enthusiasm might pass as often happens after a revival. Barnabas had a special gift (4:36) for work like this.

Cleave unto the Lord ( προσμενειν [εν] τω κυριω ). Dative case (locative if εν is genuine) of κυριος (here Jesus again) after προσεμενειν to keep on remaining loyal to (present active infinitive). Persistence was needed in such a pagan city.

For ( οτ ). Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man ( αγαθος ). See Ro 5:7 for distinction between αγαθος and δικαιος, righteous, where αγαθος ranks higher than δικαιος. Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God's Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (15:36; 41).

Was added unto the Lord ( προσετεθη τω κυριω ). First aorist passive indicative of προστιθημ, common verb to add to. These people were added to the Lord Jesus before they were added to the church. If that were always true, what a difference it would make in our churches.

To seek for Saul ( αναζητησα Σαυλον ). First aorist (effective) active infinitive of purpose. Αναζητεω is a common verb since Plato, but in the N.T. only here and Lu 2:44, 45, to seek up and down ( ανα ), back and forth, to hunt up, to make a thorough search till success comes. It is plain from Ga 1:21 that Saul had not been idle in Cilicia. Tarsus was not very far from Antioch. Barnabas probably knew that Saul was a vessel of choice (Ac 9:15) by Christ for the work among the Gentiles. He knew, of course, of Saul's work with the Hellenists in Jerusalem (9:29) and echoes of his work in Cilicia and Syria had probably come to him. So to Tarsus he goes when he saw the need for help. "He had none of the littleness which cannot bear the presence of a possible rival" (Furneaux). Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (9:15). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. So Saul came.

Even for a whole year ( κα ενιαυτον ολον ). Accusative of extent of time, probably the year A.D. 44, the year preceding the visit to Jerusalem (11:30), the year of the famine. The preceding years with Tarsus as headquarters covered A.D. 37 (39) to 44.

They were gathered together with the church ( συναχθηνα εν τη εκκλησια ). First aorist passive infinitive of συναγω, old verb, probably here to meet together as in Mt 28:12. In Ac 14:27 the verb is used of gathering together the church, but here εν τη εκκλησια excludes that idea. Barnabas met together "in the church" (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching ( διδαξα, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of εγενετο (it came to pass).

And that the disciples were called Christians first in Antioch ( χρηματισα τε πρωτως εν Αντιοχεια τους μαθητας Χριστιανους ). This first active infinitive χρηματισα is also a subject of εγενετο and is added as a separate item by the use of τε rather than κα. For the word itself in the sense of divine command see on Mt 2:12, 22; Lu 2:26; Ac 10:22. Here and in Ro 7:3 it means to be called or named (assuming a name from one's business, χρημα, from χραομα, to use or to do business). Polybius uses it in this sense as here. Τους μαθητας (the disciples) is in the accusative of general reference with the infinitive. Χριστιανους (Christians) is simply predicate accusative. This word is made after the pattern of Hεροδιανυς (Mt 22:16, Hερωιδιανο, followers of Herod), Χαεσαριανυς, a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Καισαρος meaning also "belonging to Caesar" like the common adjective Χαεσαριανυς ). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Χριστος the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Ac 26:28 (a term of contempt in the mouth of Agrippa), and 1Pe 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.