And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
And when he had found him, may imply that he had been on some evangelistic tour. (For on his way from Caesarea to Tarsus he appears to have taken the land-route through Syria and Cilicia (see the note at Acts 9:30; and cf. Galatians 1:21); and as he was afterward sent with Judas, Silas, and Barnabas, with the letter of the council at Jerusalem "unto the brethren which were the Gentiles in Antioch and Syria and Cilicia" (Acts 15:23), we may not unnaturally conjecture, that having been instrumental in gathering out "brethren" all along Syria and Cilicia, as he passed through them he was engaged in visiting some of them when Barnabas "found him.") Be this as it may, Saul at once embraces the call, and "he brought him unto Antioch."
He brought him unto Antioch - the two going lovingly together to the Syrian capital. That Barnabas did not err in his expectations from his young co-adjutor, we are now to learn.
And it came to pass, that a whole year they assembled themselves with [ en (G1722 ), rather 'in'] the church, that is, in its meetings,
And taught much people - they met the believers in all their stated assemblies, taking the lead, no doubt, in their public devotions-though that is not said-but occupying themselves chiefly in "teaching them to observe all things whatsoever Jesus had commanded them." For the teaching committed by the ascending Lord of the Church to His servants (Matthew 28:19-20) was of two kinds, for which two different words are used-first, "making disciples" х matheeteuein (G3100)], and next, instructing the disciples so made х didaskein (G1321)]. And since it is the latter of these departments of ministerial work which is here intended, it is the second of the two words which is here employed х didaxai (G1321)]. At the same time, it is clear, from the sequel of this history, that they were no less successful in adding to the church at Antioch than in building it up. And thus in that great and many-sided community there stood forth a church which, for solidity of organization and warm impulsive Christian life, became the first contributor to the necessities of the Jewish brethren, and the great missionary center for diffusing Christianity among the pagan; and the Gospel there achieved for itself a name which-with whatever intention originally given-will live and be gloried in as long as the world lasts, as the symbol of all that is most precious to the fallen family of man.
And the disciples were called [ chreematisai (G5537 ), or 'got the name of'] CHRISTIANS first in Antioch. That this name originated outside the Church itself, we may be pretty sure; because we never find the disciples so calling themselves; on the contrary, the apostle Peter refers to it in his first Epistle apparently as a term of reproach ("If any man suffer as a Christian, let him not be ashamed," 1 Peter 4:16); and Agrippa's way of using the term when Paul made his defense before him (Acts 26:28) seems to imply as much. But neither is it likely to have originated with the Jewish enemies of the Gospel; for besides that "Nazarene" was the term of contempt used by them (Acts 24:5), as it still is, the name of "Christian" would seem to Jewish ears to imply that these disciples of Jesus were followers of the Messiah-which we may be sure that no unbelieving Jews would even seem to admit. The term, therefore, must have originated with the pagan portion of the community, and with the Latins, rather than the Greeks of Antioch-as the termination of the word seems to imply (like Pompeiani, Coesariani, Herodiani, as DeWette, after Wetstein, remarks). But whatever the origin of the terms, its import is of more consequence; and doubtless it was intended to express that about the Christian Faith which the preachers of it and the disciples of it were perpetually speaking of, and dwelling upon, as their all-in-all-CHRIST. In this view of it-whether owing its origin to Jew or Gentile, Greek or Roman, friend or foe-who can wonder that, once given to them, it was felt to be too appropriate, too beautiful, too dear, to be ever allowed to die?
One other incident only in the history of this beautiful Church of uncircumcised Gentiles at Antioch remains to be noticed, before the historian (after a parenthetical chapter) is prepared to come to its principal characteristic-its missionary character and doings.
Barnabas and Saul are Sent to Jerusalem with a Contribution from Antioch for the Famine-Stricken Brethren of the Circumcision There (11:27-30)