by Mark Mayberry
Synopsis: The New Testament provides a divinely-inspired pattern for the work, worship, and organization of the church. What lessons can we learn from the church that was located in Syrian Antioch?
Antioch, capital of the Roman province of Syria, was situated on the eastern side of the Orontes River, about 16 miles from the Mediterranean Sea and 300 miles north of Jerusalem. Once the third largest city in the Roman Empire, Antioch was influential in the spread of New Testament Christianity. However, very little remains of this ancient Greek city. Its ruins lie within the modern city of Antakya, Turkey.
Nicolas, a Gentile from Antioch who converted to Judaism before becoming a Christian, was one of the seven servants chosen in Acts 6 to assist the apostles in serving the physical needs of the brethren (Acts 6:5).
When the Jerusalem church was scattered because of persecution, the word quickly spread to Antioch, where Jews and Greeks were converted (Acts 11:19-21). Note the phrase: "speaking the word." Jesus, the Incarnate Word, performed this great work (Mark 2:2; 4:33). His disciples gladly do so also (Acts 11:29).
Afterward, the Jerusalem congregation sent Barnabas to Antioch, where he encouraged the disciples; many were brought to the Lord (Acts 11:22-24). Traveling to Tarsus, Barnabas found Saul/Paul and brought him to Antioch. They labored together for an entire year and taught considerable numbers (Acts 11:22-26).
The church in Antioch was evangelistic-minded. In addition to Paul and Barnabas, the church at Antioch had a variety of prophets and teachers (Acts 13:1-3). Faith comes by hearing the word of Christ (Rom. 10:17). As believers, we should not be moved away from the hope of the gospel, which is proclaimed by faithful evangelists (Col. 1:23). According to God's plan, those who are taught should teach others. Heeding Paul's admonition to Timothy, evangelistic-minded disciples will eagerly share the word with others: "The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also" (2 Tim. 2:2).
The church in Antioch practiced benevolence. During the famine that occurred in the reign of Emperor Claudius, the disciples at Antioch sent relief to the brethren living in Judea (Acts 11:27-30). Note the specifics: The disciples gave freely and proportionately, according to their ability. The contribution was for the relief of the brethren who were living in Judea. It was delivered by trusted men (Barnabas and Saul) to trusted men (the elders) who supervised its distribution. This pattern of benevolence would be repeated later (1 Cor. 16:1-2), and should also be reflected among modern-day disciples (Rom. 12:13; Eph. 4:28).
The disciples in Antioch were known as "Christians." Acts 11:26 declares, "the disciples were first called Christians in Antioch." The Greek noun Christianos, derived from Christos (the Anointed One, Messiah, Christ), refers to "one who is associated with Christ, Christ-partisan, Christian" (BDAG). According to Louw and Nida, it is used of "one who is identified as a believer in and follower of Christ" (11:35).
Was this a name of dignity or derision? I affirm the former. It is an honor to be called a Christian, i.e., a follower of Jesus Christ. When King Agrippa heard Paul's compelling defense and proclamation of the gospel, he replied to Paul, "In a short time you will persuade me to become a Christian" (Acts 26:27-29). Peter said, "If anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name" (1 Pet. 4:15-16).
The disciples were first called Christians in Antioch. Called by whom? The Greek verb chrēmatizō, here translated "called," means "to give a name or title to" someone or something (Louw and Nida 33.127). BDAG defines it as "(1) impart a divine message, make known a divine injunction/warning (of oracles, etc.); (2) to take/bear a name/title (as so and so), to go under the name of, active, but frequently rendered as passive in English translations, be called/named, be identified as." Occurring nine times in the New Testament (Matt. 2:12, 22; Luke 2:26; Acts 10:22; 11:26; Rom. 7:3; Heb. 8:5; 11:7; 12:25), it is translated "called" (2x), "directed" (1x), "revealed" (1x), and "warned" (5x) in the NASB. Each instance involves a warning from God, a revelation of the Holy Spirit, a divinely-received direction, etc.
What about denominational names? Baptism is important, but not more important than the One who commanded it. Therefore, we should not call ourselves Baptists, but Christians. Method is important, but not more so than the One who provided the pattern. Therefore, we should not call ourselves Methodists. Following the divine organizational pattern is important; each congregation should have elders/presbyters (presbuterion), bishops/overseers (episkopē), and pastors/shepherds (poimēn), but that does not mean we should call ourselves Presbyterians or Episcopalians. While we might appreciate the courage of those reformers who opposed the corruptions of Roman Catholicism, we should not call ourselves Lutherans, or Calvinists, thus giving glory to men rather than God—especially since these men introduced as many errors as they opposed.
The church in Antioch had a diverse membership (Acts 13:1). Barnabas, whose name is probably of Aramean origin, was an Israelite companion of the apostle Paul (Acts 9:27; 13:2). A Levite from the isle of Cyprus, he was also the uncle of John Mark (Col. 4:10). His first name was Joseph, and his nickname was "Son of Encouragement" (Acts 4:36). Simeon, who was surnamed Niger, is counted among the teachers and prophets of the church at Antioch (Acts 13:1). This Semitic name (also spelled Simon) was the name of several Israelites (Peter) and one of the tribes of Israel. Niger, of Latin origin, signifies one who is "dark in color" (Thomas) or "dark-complexioned" (BDAG). Lucius, of Latin origin, was the name of one or two Christians mentioned in the NT. Lucius of Cyrene was a teacher/prophet at Antioch (Acts 13:1). Either he or possibly some other unknown disciples sent greetings to the Roman disciples (Rom. 16:21). Manaen, of uncertain origin, was another of the teachers/prophets at Antioch who "had been brought up with Herod the tetrarch" (Acts 13:1). "Some scholars believe Manaen may have been a playmate of the young Herod or may have been educated with him at Rome. In any case, his past association with Herod marked Manaen as a man of distinction" (s.v., "Manaen," NIBD).
On what basis could such a diverse membership be united? They were united around a set of commonly held principles, set forth in the gospel of Jesus Christ (Rom. 1:16-17). Despite their diversity, they shared a "common faith" (Titus 1:4; Jude 3).
Paul and Barnabas returned to Antioch following their first missionary journey and spent a long time with the disciples (Acts 14:26-28). Afterward, certain men from Judea came to Antioch, and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." Paul and Barnabas had great dissension and debate with them; subsequently, the brethren determined to send them to Jerusalem to discuss this issue with the apostles and elders (Acts 15:1-5).
When these brethren came together to discuss this issue (v. 6), Peter offered an inspired analysis (vv. 7-11). Paul and Barnabas related the signs and wonders God had performed through them among the Gentiles (v. 12). In summary, James endorsed what had been said, quoted relevant prophecy, and counseled that no additional burdens be placed upon the Gentiles (vv. 13-21). A consistent and uniform message came out of these discussions regarding the status of Gentile converts, namely, "For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell" (vv. 28-29).
When the Antioch congregation read the report, they rejoiced because of its encouragement and continued their efforts at evangelism and edification (Acts 15:30-35). Later the Antioch church was again tested, but Paul's uncompromising stand for the truth kept them from fragmenting into Jewish and Gentile branches (Gal. 2:11-14).
The Bible records the examples of saints and sinners, the righteous and the wicked, those who faithfully followed the Lord, and those who fell away from the faith. May we be warned by examples of failure, and be encouraged by examples of success. The Lord's church should be devoted to the tasks of evangelism, edification and benevolence. As parents admonish children, "Remember who you are!" let us wear the name Christian, being united in faith, practice and commitment to the truth.
BDAG = Bauer, Walter, Frederick W. Danker, William Arndt and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago, IL: University of Chicago Press, 2000.
Louw, Johannes P. and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.
NASB = New American Standard Bible:1995 Update. La Habra, CA: The Lockman Foundation, 1995.
NIBD = Youngblood, Ronald F., F. F. Bruce, and R. K. Harrison, eds., Nelson's New Illustrated Bible Dictionary. Nashville, TN: Thomas Nelson Publishers, 1995.
Thomas, Robert L. New American Standard Hebrew-Aramaic and Greek Dictionaries: Updated Edition. Anaheim, CA: Foundation Publications, Inc., 1998.
Author Bio: Mark and Sherelyn have labored with the Adoue Street church of Christ in Alvin, TX since 1998, where he serves as the evangelist and an elder. The church website is ascoc.org. His Bible study website is markmayberry.net. He can be reached at mark@truthpublications.com.
