SEV Biblia, Chapter 11:26
Y conversaron todo un ao allí con la Iglesia, y ensearon a mucha gente; de tal manera que los discípulos fueron llamados cristianos primeramente en Antioquía.
Clarke's Bible Commentary - Acts 11:26
Verse 26. He brought him unto Antioch] As this city was the metropolis of Syria, and the third city for importance in the whole Roman empire, Rome and Alexandria alone being more eminent, Barnabas might think it expedient to have for his assistance a person of such eminent talents as Saul; and who was especially appointed by Christ to proclaim the Gospel to the Gentiles. Saul appears also to have been a thorough master of the Greek tongue, and, consequently, the better qualified to explain the Gospel to the Greek philosophers, and to defend it against their cavils. Barnabas, also being a native of Cyprus, chap. iv. 36, where the Greek language was spoken, was judged to be proper for this mission, perhaps on this account, as well as on account of his disinterestedness, holiness, and zeal. And the disciples were called Christians first at Antioch.] It is evident they had the name Christians from CHRIST their master; as the Platonists and Pythagoreans had their name from their masters, Plato and Pythagoras.
Now, as these had their name from those great masters because they attended their teaching, and credited their doctrines, so the disciples were called Christians because they took Christ for their teacher, crediting his doctrines, and following the rule of life laid down by him. It has been a question, by whom was this name given to the disciples? Some think they assumed it; others, that the inhabitants of Antioch gave it to them; and others, that it was given by Saul and Barnabas. This later opinion is favoured by the Codex Bezae, which reads the 25th and 26th verses thus: And hearing that Saul was at Tarsus, he departed, seeking for him; and having found him, he besought him to come to Antioch; who, when they were come, assembled with the Church a whole year, and instructed a great number; and there they first called the disciples at Antioch Christians.
The word crhmatisai in our common text, which we translate were called, signifies in the New Testament, to appoint, warn, or nominate, by Divine direction. In this sense, the word is used, Matt. ii. 12; Luke ii. 26; and in the preceding chapter of this book, chap. x. 22. If, therefore, the name was given by Divine appointment, it as most likely that Saul and Barnabas were directed to give it; and that, therefore, the name Christian is from God, as well as that grace and holiness which are so essentially required and implied in the character. Before this time. the Jewish converts were simply called, among themselves, disciples, i.e. scholars; believers, saints, the Church, or assembly; and, by their enemies, Nazarenes, Galileans, the men of this way or sect; and perhaps lay other names which are not come down to us. They considered themselves as one family; and hence the appellation of brethren was frequent among them. It was the design of God to make all who believed of one heart and one soul, that they might consider him as their Father, and live and love like children of the same household. A Christian, therefore, is the highest character which any human being can bear upon earth; and to receive it from God, as those appear to have done-how glorious the title! It is however worthy of remark that this name occurs in only three places in the New Testament: here, and in chap. xxvi. 28, and in 1 Pet. iv. 16.
John Gill's Bible Commentary
Ver. 26. And when he had found him, he brought him to Antioch , etc.] That he might be useful in directing, and assisting in settling this new and numerous church; in the establishing the members of it, and in putting them into Gospel order, and in a method to secure and maintain peace, especially as they might consist both of Jews and Gentiles; and none so proper to be concerned in such a work as the apostle of the Gentiles. And it came to pass, that a whole year they assembled themselves with the church ; preaching the Gospel, and administering the ordinances to them, during that time, at proper seasons. For here being a number of converts, they were embodied together in a church state, very probably by the direction and assistance of Barnabas, who was sent to them from the church at Jerusalem, and in which he might be assisted by Saul: the first bishop, or pastor of this church, was Evodius, as Ignatius observes unto them f562 ; Remember Evodius, your worthy and blessed pastor, who was first ordained over you by the apostles; and Ignatius himself was the next, of whom Origen speaking, says f563 , that he was the second bishop of Antioch after Peter, who in persecution fought with beasts at Rome; next to him was Heron, after him Cornelius, then, Eros; to whom succeeded Theophilus, who wrote three books to Autolycus, in vindication of the Christian religion, which are now extant, in the times of the emperor Aurelius Verus, about the year of Christ 171. He was succeeded by Maximinus about the year 179, under Marcus Antoninus; and after him was Serapion, about the tenth year of the emperor Commodus, and of Christ 192; and about the year 214, Asclepiades succeeded in his room; next to him was Philetus, in the year 220, and then Zebennus in the year 231; next succeeded Babylas, the famous martyr, who suffered under Decius, and then followed Demetrianus, or Demetrius, about the year 255; and after him was the famous heretic Samosatenus, who was excommunicated from this church for his blasphemy against the Son of God; and Domnus, the son of Demetriauus, was put into his room, about the year 270; after him was Timaeus, in the year 274; and then Cyrillus, about the year 283: and these were the bishops or pastors of this church in the three first centuries f565 . And taught much people ; besides the church, and with success, as to enlighten, convince, convert, comfort, and establish: and the disciples were called Christians first in Antioch ; before they were called among themselves, the disciples, brethren, believers, the church, etc. and by others the Nazarenes, and Galilaeans: whether this name of Christians, which comes from Christ, and signifies anointed ones, was given by their enemies, or their friends, by others, or themselves, is not certain, though it is most likely the latter; and it may be they hit upon this general appellation, upon the union of the Jews and Gentiles in one Gospel church state, and so happily buried the distinction of Jews and Gentiles, or those of the circumcision that believed, and those of the uncircumcision.
Luke is particular in relating the affairs of this church, he being himself a native of this place. John of Antioch gives an account of this matter in these words; at the beginning of the reign of Claudius Caesar, ten years after Jesus Christ, our Lord and God, was ascended up into heaven, Evodus, the first after the Apostle Peter, being chosen bishop of Antioch, the great city of Syria, became a patriarch, and under him they were called Christians: for this same bishop, Evodus, conferring with them, put this name upon them, whereas before the Christians were called Nazarenes and Galilaeans.
Epiphanius says f567 , the disciples were called Jessaeans before they took the name of Christians first at Antioch: they were called Jessaeans, says he, I think, because of Jesse, seeing David was of Jesse, and Mary of David: and so the Scripture was fulfilled, in which the Lord says to David, of the fruit of thy body will I set upon thy throne, etc. Or else, they were called Jessaeans from the name of Jesus our Lord; and refers the reader to a book of Philos, written by him, concerning the Jessaeans, whom Epiphanitius takes to be Christians; but those that Philo treats of were not Jessaeans, but Essaeans, and seem to be the same with the Essenes, who were not Christians, but a sect of the Jews. Nor do we ever find that the Christians were called by this name.
Matthew Henry Commentary
Verses 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 on who, from serious thought, embraces the religion of Christ, believe his promises, and makes it his chief care to shape his life by Christ' precepts and example. Hence it is plain that multitudes take the nam of Christian to whom it does not rightly belong. But the name withou the reality will only add to our guilt. While the bare profession wil bestow neither profit nor delight, the possession of it will give bot 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. Tru Christians will feel for their brethren under afflictions. Thus wil fruit be brought forth to the praise and glory of God. If all mankin were true Christians, how cheerfully would they help one another! The whole earth would be like one large family, every member of which woul strive to be dutiful and kind __________________________________________________________________
Greek Textus Receptus
και 2532 CONJ ευρων 2147 5631 V-2AAP-NSM αυτον 846 P-ASM ηγαγεν 71 5627 V-2AAI-3S αυτον 846 P-ASM εις 1519 PREP αντιοχειαν 490 N-ASF εγενετο 1096 5633 V-2ADI-3S δε 1161 CONJ αυτους 846 P-APM ενιαυτον 1763 N-ASM ολον 3650 A-ASM συναχθηναι 4863 5683 V-APN εν 1722 PREP τη 3588 T-DSF εκκλησια 1577 N-DSF και 2532 CONJ διδαξαι 1321 5658 V-AAN οχλον 3793 N-ASM ικανον 2425 A-ASM χρηματισαι 5537 5658 V-AAN τε 5037 PRT πρωτον 4412 ADV εν 1722 PREP αντιοχεια 490 N-DSF τους 3588 T-APM μαθητας 3101 N-APM χριστιανους 5546 N-APM
Vincent's NT Word Studies
26. Were called Christians (crhmatisai Cristianouv). The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See Acts x. 22; and compare Matt. ii. 12; Heb. xi. 7. Later, it acquires the meaning to bear a name; to be called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. 18 This process of transition appears in the practice of naming men according to their occupations, as, in English, "John the Smith," "Philip the Armorer;" a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (2 Tim. iv. 14); Matthew the publican (Matt. x. 3); Luke the physician (Col. iv. 14); Erastus the chamberlain (Rom. xvi. 23); Rahab the harlot (Heb. xi. 31). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by Rom. vii. 3. The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; ch. xxvi. 28; and 1 Peter iv. 16; and only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who would not have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts xxiv. 5), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (John i. 47). The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title - the Anointed - but using it as a personal name, which they converted into a party name.
Robertson's NT Word Studies
11:26 {Even for a whole year} (kai eniauton holon). 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} (sunacqenai en tei ekklesiai). First aorist passive infinitive of sunagw, 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 en tei ekklesiai 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 (didaxai, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of egeneto (it came to pass). {And that the disciples were called Christians first in Antioch} (crematisai te prwtws en antioceiai tous maqetas cristianous). this first active infinitive crematisai is also a subject of egeneto and is added as a separate item by the use of te rather than kai. 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, crema, from craomai, to use or to do business). Polybius uses it in this sense as here. tous maqetas (the disciples) is in the accusative of general reference with the infinitive. cristianous (Christians) is simply predicate accusative. this word is made after the pattern of herodianus (#Mt 22:16, herwidianoi, followers of Herod), caesarianus, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive kaisaros meaning also "belonging to Caesar" like the common adjective caesarianus). 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 cristos 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.
