{The synagogue of the Libertines} (ek t(8873) sunag(9367)(8873) t(8873)
legomen(8873) Libertin(936e)). The Libertines (Latin _libertinus_, a
freedman or the son of a freedman) were Jews, once slaves of Rome
(perhaps descendants of the Jews taken to Rome as captives by
Pompey), now set free and settled in Jerusalem and numerous
enough to have a synagogue of their own. Schuerer calls a
Talmudic myth the statement that there were 480 synagogues in
Jerusalem. There were many, no doubt, but how many no one knows.
These places of worship and study were in all the cities of the
later times where there were Jews enough to maintain one.
Apparently Luke here speaks of five such synagogues in Jerusalem
(that of the Libertines, of the Cyrenians, of the Alexandrians,
of Cilicia, and of Asia). There probably were enough Hellenists
in Jerusalem to have five such synagogues. But the language of
Luke is not clear on this point. He may make only two groups
instead of five since he uses the article 	(936e) twice (once
before Libertin(936e) kai Kur(886e)ai(936e) kai Alexandre(936e), again before
apo Kilikias kai Asias). He also changes from the genitive
plural to apo before Cilicia and Asia. But, leaving the number
of the synagogues unsettled whether five or two, it is certain
that in each one where Stephen appeared as a Hellenist preaching
Jesus as the Messiah he met opposition. Certain of them "arose"
(anest(8873)an) "stood up" after they had stood all that they could
from Stephen, "disputing with Stephen" (sunz(8874)ountes t(9369)
Stephan(9369)). Present active participle of sunz(8874)e(935c), to question
together as the two on the way to Emmaus did ( Lu 24:15 ). Such
interruptions were common with Jews. They give a skilled speaker
great opportunity for reply if he is quick in repartee. Evidently
Stephen was fully equipped for the emergency. One of their
synagogues had men from Cilicia in it, making it practically
certain that young Saul of Tarsus, the brilliant student of
Gamaliel, was present and tried his wits with Stephen. His
ignominious defeat may be one explanation of his zest in the
stoning of Stephen ( Ac 8:1 ).