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, 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.

And they conversed there in the church a whole year; and they taught a great multitude, so that at Antioch the disciples were first named Christians.

And having found him, he brought him to Antioch. And so it was with them that for a whole year they were gathered together in the assembly and taught a large crowd: and the disciples were first called Christians in Antioch.

And when he had found him, he brought him to Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught many people. And the disciples were first called Christians in Antioch.

and having found him, he brought him to Antioch, and it came to pass that they a whole year did assemble together in the assembly, and taught a great multitude, the disciples also were divinely called first in Antioch Christians.

He succeeded, and brought him to Antioch; and for a whole year they attended the meetings of the Church, and taught a large number of people. And it was in Antioch that the disciples first received the name of 'Christians.'

And when he had come across him, he took him to Antioch. And they were with the church there for a year, teaching the people; and the disciples were first given the name of Christians in Antioch.

When he had found him, he brought him to Antioch. It happened, that for a whole year they were gathered together with the church, and taught many people. The disciples were first called Christians in Antioch.

And they were conversing there in the Church for an entire year. And they taught such a great multitude, that it was at Antioch that the disciples were first known by the name of Christian.

and, when he had found him, he brought him to Antioch. And so it came about that, for a whole year, they attended the meetings of the church there, and taught a large number of people; and it was in Antioch that the disciples were first called 'Christians.'

He addeth afterward, that such a holy concord was blessed from heaven; for this was no small honor that the holy name of Christians began there for all the whole world. Though the apostles had been long time at Jerusalem, yet God had not vouchsafed to bestow upon his Church, which was there, this excellent title of his Son. Whether it were because at Antioch much people was grown together into one body, as well of Jews as of Gentiles, or whether it were because the Church might be better ordered in time of peace; or because they were more bold to confess their faith, there were in very deed Christians both at Jerusalem and also in Samaria before that time; and we know that Jerusalem was the first fountain from which Christianity did flow. [1] And what is it else to be a disciple of Christ but to be a Christian? But when they began plainly to be called that which they were the use of the name served greatly to set forth the glory of Christ, because by this means they referred all their religion unto Christ alone. This was, therefore, a most excellent worship for the city of Antioch. that Christ brought forth his name thence like a standard, whereby it might be made known to all the world that there was some people whose captain was Christ, and which did glory in his name. But and if Rome had such a color of [pretext for] pride, who were able to suffer the proud boastings of the Pope and his adherents? They would then, not without cause, thunder out that Rome is the mother and head of all Churches; but it is well, that seeing they challenge to themselves whatsoever, when they come to the matter, they are found altogether vain; yea, Antioch itself doth plainly prove that the estate of one place is not continual. Admit we grant the Romans these plausible titles, we have been sometimes, [we once were,] shall they yet be so bold as to take one-half of that which belongeth to Antioch? And is the dignity of Antioch the greater now, because the Christians had their name thence? Yea, it is rather a manifest mirror of the horrible vengeance of God. For, seeing there is nothing to be seen there but evil favored wastiness, [2] it remaineth that we learn to humble ourselves under the mighty hand of God, and that we know that unthankful men have not so much liberty granted them that they may freely mock God.

Footnotes

1 - "Verum fuisse fontem ex quo primum fluxit Christanismus," was the true fountain from which Christianity did first flow.

2 - "Deformen vasitatem," hideous devastation.

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 - Margin, in the church. The Greek ἐν 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, etc., 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 their enemies wished to speak of them with contempt, they would speak of them as Galileans Acts 2:7, or as Nazarenes Acts 24:5, "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 become thus the common appellation. It is evident from the New Testament, I think, that it was not designed as a term of reproach. It occurs but twice elsewhere: Acts 26:28, "Agrippa said unto Paul, Almost thou persuadest 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 in regard to the source of the name from the word which is used here. The word used here, and translated "were called" - χρηματίζω chrēmatizō - means:
(1) To transact any business; to be employed in accomplishing anything, etc. This is its usual signification in the Greek writers.
(2) to be divinely admonished, to be instructed by a divine communication, etc., Matthew 2:12; Luke 2:26; Acts 10:22; Hebrews 8:5; Hebrews 11:7; Hebrews 12:25.
(3) to be named, or called, in any way, without a divine communication, Romans 7:3, "She shall be called an adulteress." It cannot be denied, however, that the 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 recline 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 this 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 whence the name originated. It soon became a name of reproach, and has usually been in all ages since, by the wicked, the frivolous, 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 heraldry; it is not that they stand high in courts, and among the frivolous, the fashionable, and the rich, that true honor is conferred upon men. These are not the things that give distinction and speciality to the followers of the Redeemer. It is that they are "Christians." This is their special name; by this they are known; 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 of life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of morals. This 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.

He brought him unto Antioch - As this city was the metropolis of Syria, and the third city for importance in the whole Roman empire, Rome and Alexandria alone being more eminent, Barnabas might think it expedient to have for his assistance a person of such eminent talents as Saul; and who was especially appointed by Christ to proclaim the Gospel to the Gentiles. Saul appears also to have been a thorough master of the Greek tongue, and, consequently, the better qualified to explain the Gospel to the Greek philosophers, and to defend it against their cavils. Barnabas, also being a native of Cyprus, Acts 4:36, where the Greek language was spoken, was judged to be proper for this mission, perhaps on this account, as well as on account of his disinterestedness, holiness, and zeal.
And the disciples were called Christians first at Antioch - It is evident they had the name Christians from Christ their master; as the Platonists and Pythagoreans had their name from their masters, Plato and Pythagoras. Now, as these had their name from those great masters because they attended their teaching, and credited their doctrines, so the disciples were called Christians because they took Christ for their teacher, crediting his doctrines, and following the rule of life laid down by him. It has been a question, by whom was this name given to the disciples? Some think they assumed it; others, that the inhabitants of Antioch gave it to them; and others, that it was given by Saul and Barnabas. This later opinion is favored by the Codex Bezae, which reads the 25th and 26th verses thus: And hearing that Saul was at Tarsus, he departed, seeking for him; and having found him, he besought him to come to Antioch; who, when they were come, assembled with the Church a whole year, and instructed a great number; and there they first called the disciples at Antioch Christians.
The word χρηματισαι in our common text, which we translate were called, signifies in the New Testament, to appoint, warn, or nominate, by Divine direction. In this sense, the word is used, Matthew 2:12; Luke 2:26; and in the preceding chapter of this book, Acts 10:22. If, therefore, the name was given by Divine appointment, it as most likely that Saul and Barnabas were directed to give it; and that, therefore, the name Christian is from God, as well as that grace and holiness which are so essentially required and implied in the character. Before this time. the Jewish converts were simply called, among themselves, disciples, i.e. scholars; believers, saints, the Church, or assembly; and, by their enemies, Nazarenes, Galileans, the men of this way or sect; and perhaps lay other names which are not come down to us. They considered themselves as one family; and hence the appellation of brethren was frequent among them. It was the design of God to make all who believed of one heart and one soul, that they might consider him as their Father, and live and love like children of the same household. A Christian, therefore, is the highest character which any human being can bear upon earth; and to receive it from God, as those appear to have done - how glorious the title! It is however worthy of remark that this name occurs in only three places in the New Testament: here, and in Acts 26:28, and in 1-Peter 4:16.

And when he had found him, he brought him to Antioch,.... That he might be useful in directing, and assisting in settling this new and numerous church; in the establishing the members of it, and in putting them into Gospel order, and in a method to secure and maintain peace, especially as they might consist both of Jews and Gentiles; and none so proper to be concerned in such a work as the apostle of the Gentiles.
And it came to pass, that a whole year they assembled themselves with the church; preaching the Gospel, and administering the ordinances to them, during that time, at proper seasons. For here being a number of converts, they were embodied together in a church state, very probably by the direction and assistance of Barnabas, who was sent to them from the church at Jerusalem, and in which he might be assisted by Saul: the first bishop, or pastor of this church, was Evodius, as Ignatius observes unto them (k); Remember Evodius, your worthy and blessed pastor, who was first ordained over you by the apostles; and Ignatius himself was the next, of whom Origen speaking, says (l), that he was the second bishop of Antioch after Peter, who in persecution fought with beasts at Rome; next to him was Heron, after him Cornelius, then, Eros; to whom succeeded Theophilus, who wrote three books to Autolycus, in vindication of the Christian religion, which are now extant, in the times of the emperor Aurelius Verus, about the year of Christ 171. He was succeeded by Maximinus (m) about the year 179, under Marcus Antoninus; and after him was Serapion, about the tenth year of the emperor Commodus, and of Christ 192; and about the year 214, Asclepiades succeeded in his room; next to him was Philetus, in the year 220, and then Zebennus in the year 231; next succeeded Babylas, the famous martyr, who suffered under Decius, and then followed Demetrianus, or Demetrius, about the year 255; and after him was the famous heretic Samosatenus, who was excommunicated from this church for his blasphemy against the Son of God; and Domnus, the son of Demetriauus, was put into his room, about the year 270; after him was Timaeus, in the year 274; and then Cyrillus, about the year 283: and these were the bishops or pastors of this church in the three first centuries (n).
And taught much people; besides the church, and with success, as to enlighten, convince, convert, comfort, and establish:
and the disciples were called Christians first in Antioch; before they were called among themselves, the disciples, brethren, believers, the church, &c. and by others the Nazarenes, and Galilaeans: whether this name of Christians, which comes from Christ, and signifies anointed ones, was given by their enemies, or their friends, by others, or themselves, is not certain, though it is most likely the latter; and it may be they hit upon this general appellation, upon the union of the Jews and Gentiles in one Gospel church state, and so happily buried the distinction of Jews and Gentiles, or those of the circumcision that believed, and those of the uncircumcision. Luke is particular in relating the affairs of this church, he being himself a native of this place. John of Antioch (o) gives an account of this matter in these words;
"at the beginning of the reign of Claudius Caesar, ten years after Jesus Christ, our Lord and God, was ascended up into heaven, Evodus, the first after the Apostle Peter, being chosen bishop of Antioch, the great city of Syria, became a patriarch, and under him they were called Christians: for this same bishop, Evodus, conferring with them, put this name upon them, whereas before the Christians were called Nazarenes and Galilaeans.''
Epiphanius says (p), the disciples were called Jessaeans before they took the name of Christians first at Antioch: they were called Jessaeans, says he, I think, because of Jesse, seeing David was of Jesse, and Mary of David: and so the Scripture was fulfilled, in which the Lord says to David, of the fruit of thy body will I set upon thy throne, &c.--Or else, they were called Jessaeans from the name of Jesus our Lord; and refers the reader to a book of Philo's, written by him, concerning the Jessaeans, whom Epiphanitius takes to be Christians; but those that Philo (q) treats of were not Jessaeans, but Essaeans, and seem to be the same with the Essenes, who were not Christians, but a sect of the Jews. Nor do we ever find that the Christians were called by this name.
(k) Epist ad Antiochenos, p. 86. (l) Homil. 6. in Luc. fol. 96. 1. (m) Euseb. Eccl. Hist. l. 4. c. 20, 24. (n) Ib. l. 5. c 22. & 1. 6. c. 39, 44, 46. & l. 7. c. 14, 27, 32. (o) Apud Gregory's Notes, &c. p. 155. (p) Contra Haeres. l. 1. Haeres. 29. (q) Quod omnis probus liber, p. 876. De vita contemplativa, p. 889.

And the disciples were first called Christians at Antioch - Here it was that they first received this standing appellation. They were before termed Nazarenes and Galileans.