Albert Barnes Commentary Acts 11:26

"and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people, and that the disciples were called Christians first in Antioch." — Acts 11:26 (ASV)

That a whole year. Antioch was a city exceedingly important in its numbers, wealth, and influence. It was for this reason, probably, that they spent so long a time there, instead of traveling in other places. The attention of the apostles was early and chiefly directed to cities, as being places of influence and centers of power. Thus Paul passed three years in the city of Ephesus (Acts 20:31). And thus he continued a year and a half at Corinth (Acts 18:11). It may be added, that the first churches were founded in cities; and the most remarkable success attended the preaching of the gospel in large towns.

They assembled themselves. They came together for worship.

With the church. The marginal note says, in the church. The Greek en will bear this construction; but there is no instance in the New Testament where the word church refers to the edifice in which a congregation worships. It evidently here means that Barnabas and Saul convened with the Christian assembly at proper times, through the space of a year, for the purposes of public worship.

And the disciples were called Christians. As this became the distinguishing name of the followers of Christ, it was worthy of record. The name was evidently given because they were the followers of Christ. But by whom, or with what views it was given, is not certainly known. Whether it was given by their enemies in derision, as the names Puritan, Quaker, Methodist, and similar names, have been; or whether the disciples assumed it themselves; or whether it was given by Divine intimation, has been a matter of debate.

That it was given in derision is not probable. For in the name Christian there was nothing dishonorable. To be the professed friends of the Messiah, or the Christ, was not with Jews a matter of reproach, for they all professed to be the friends of the Messiah. The cause of reproach with the disciples was that they regarded Jesus of Nazareth as the Messiah; and hence, when they wished to speak of them with contempt, they would speak of them as Galileans (Acts 2:7) or as Nazarenes (Acts 24:6): And a ringleader of the sect of the Nazarenes. It is possible that the name might have been given to them as a mere appellation, without intending to convey by it any reproach.

The Gentiles would probably use this name to distinguish them; and it might have thus become the common appellation. It is evident from the New Testament, I think, that it was not designed as a term of reproach. It is used only twice besides this place: Acts 26:28, Agrippa said to Paul, Almost you persuade me to be a Christian; 1 Peter 4:16, Yet if any man suffer as a Christian, let him not be ashamed. No certain argument can be drawn regarding the source of the name from the word which is used here. The word crhmatizw used here has several meanings:

1. It usually signifies in Greek writers to transact any business or to be employed in accomplishing anything.
2. It can mean to be divinely admonished or instructed by a Divine communication (Matthew 2:12; Luke 2:26; Acts 10:22; Hebrews 8:5; Hebrews 11:7; Hebrews 12:26).
3. It also means to be named or called in any way, without a Divine communication; for example, Romans 7:3 says, She shall be called an adulteress.

It cannot be denied, however, that its most usual signification in the New Testament is that of a Divine monition or communication; and it is certainly possible that the name was given by Barnabas and Saul.

I incline to the opinion, however, that it was given to them by the Gentiles who were there, simply as an appellation, without intending it as a name of reproach, and that it was readily assumed by the disciples as a name that would fitly designate them. If it had been assumed by them, or if Barnabas and Saul had conferred the name, the record would probably have been to that effect; not simply that they were called, but that they took this name, or that it was given by the apostles.

It is, however, of little consequence from where the name originated. It soon became a name of reproach and has usually been in all ages since, by the wicked, the gay, the licentious, and the ungodly. It is, however, an honored name; the most honorable appellation that can be conferred on a mortal.

It suggests at once to a Christian the name of his great Redeemer; the idea of our intimate relation to him; and the thought that we receive him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. It is the distinguishing name of all the redeemed.

It is not that we belong to this or that denomination; it is not that our names are connected with high and illustrious ancestors; it is not that they are recorded in the books of heralds; it is not that they stand high in courts, and among the gay, the fashionable, and the rich, that true honor is conferred on men.

These are not the things that give distinction and peculiarity to the followers of the Redeemer. It is that they are Christians; that this is their peculiar name, and by this they are known; that this at once suggests their character, their feelings, their doctrines, their hopes, their joys. This binds them all together—a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them, in most important respects, on a common level; and which is a bond to unite in one family all those who love the Lord Jesus, though dwelling in different climes, speaking different languages, engaged in different pursuits in life, and occupying distant graves at death.

He who lives according to the import of this name is the most blessed and eminent of mortals. The name shall be had in remembrance when the names of royalty shall be remembered no more, and when the appellations of nobility shall cease to amuse or to dazzle the world.