使徒行傳 11章26節 到 11章26節     上一筆  下一筆
 {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}
(sunachth(886e)ai en t(8869) ekkl(8873)i(8369)). First aorist passive
infinitive of sunag(935c), 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 t(8869) ekkl(8873)i(8369) 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} (chr(886d)atisai te pr(9374)(9373) en
Antiochei(8369) tous math(8874)as Christianous). This first active
infinitive chr(886d)atisai is also a subject of egeneto and is
added as a separate item by the use of 	e rather than kai.
For the word itself in the sense of divine command see on 烘t
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, chr(886d)a,
from chraomai, to use or to do business). Polybius uses it in
this sense as here. Tous math(8874)as (the disciples) is in the
accusative of general reference with the infinitive.
Christianous (Christians) is simply predicate accusative. This
word is made after the pattern of Herodianus ( Mt 22:16 ,
Her(9369)dianoi, 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 Christos 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.

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