And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
And some of them were men of Cyprus and Cyrene. Cyrene lay on the southern shore of the Mediterranean, between Carthage and Egypt, where Jews were settled in large numbers (see the note at Acts 2:10; and compare Acts 6:9).
Which, when they were come to Antioch, х elthontes (G2064)] - not 'come in,' or 'had entered' х eiselthontes (G1525).-as in the Received Text, the Vulgate and Beza, on very slight authority].
Spake unto the Grecians [ Helleenistas (G1675 ), or 'Greek-speaking Jews,'] preaching the Lord Jesus.
But this cannot be what the historian means; because not only had the Gospel been from the first preached to this class of Jews, but these preachers of Cyprus and Cyrene themselves belonged to it; and we had just been told that the word had been preached in Phenice and Cyprus and Antioch to Jews only. Can we suppose, then, that the historian would repeat this statement, with reference to the Greek-speaking Jews of Antioch, as something new and singular; and that he would tell us, besides, that when tidings of the accession of this class to Christ reached Jerusalem, it was deemed so surprising as to demand a special deputation to the spot to examine into it; and that it was to the honour of Barnabas, the deputy despatched to Antioch, that he recognized in these converts a real work of divine grace? Still, the true reading must be determined, not presumptively, but on evidence.
And certainly the weight of external evidence is on the side of the received reading. But that in favour of another reading-`Greeks' х Helleenas (G1672)] - is undoubtedly good; and even if it were less weighty than it is, the internal evidence for it, which is overwhelming, ought to decide the point in its favour. [The external evidence stands thus: Helleenistas (G1675) is read by 'Aleph (') * D * * E G, and most others; Helleenas (G1672) is read by 'Aleph (') [the corrector] A D. The Vulgate and some other versions seem not to distinguish between the two terms, in point of meaning; and while in some of the Greek fathers (as Chrysostom) the text has the received reading, the commentary takes the sense to be not "Grecians," but 'Greeks.'] Accordingly, nearly all the best critics, from Grotius downward, have understood the historian to mean, that these Cypriotic and Cyrenian disciples, did a thing never done before-preached the word for the first time to the uncircumcised Gentiles of Antioch; and so Griesbach, Lachmann, and Tischendorf have transferred into their text what is manifestly the true reading-`Greeks.' But what, it may be asked, moved these preachers to break ground so new? If the question had been put to themselves, probably they would have found no other answer than this - "We cannot but speak the things which we have seen and heard." And it was enough. What had proved light and life to themselves they felt certain would prove an equal boon to the great Gentile world. But probably they did not reason the matter at all. The fire burning in their own bosoms would not he pent up. "That which we have seen and heard declare we unto you, that ye may also have fellowship with us, and truly our fellowship is with the Father and with his Son Jesus Christ" (1 John 1:3).
What now was their success in this novel field?