Now those who had been scattered by the persecution that arose because of Stephen went as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but Jews. 20 There were some Cypriots and Cyrenians among them, however, who came to Antioch and began to speak to the Greeks as well, proclaiming the Lord Jesus. 21 The hand of the Lord was with them and a great number who believed turned to the Lord. 22 The news about them reached the ears of the church in Jerusalem, and they sent Barnabas [to go] to Antioch. 23 When he arrived and saw the grace of God, he rejoiced and encouraged them all to remain faithful to the Lord in firmness of heart, 24 for he was a good man, filled with the holy Spirit and faith. And a large number of people was added to the Lord. 25 Then he went to Tarsus to look for Saul, 26 and when he had found him he brought him to Antioch. For a whole year they met with the church and taught a large number of people, and it was in Antioch that the disciples were first called Christians.
After the martyrdom of Stephen, persecution broke out in Jerusalem, scattering the disciples far beyond the city (Acts 8:1; 11:19). What seemed a tragic setback was, in the providence of God, a turning point in salvation history. The more the Jewish leaders tried to silence the followers of Christ, the faster and farther the “Good News” spread—like fire carried by the wind. As the disciples fled to regions like Phoenicia, Cyprus, and Antioch, they carried with them not fear, but the message of Christ.
At first, they preached only to fellow Jews. But in Antioch—then the third largest city in the Roman Empire and a cultural crossroads—some believers from Cyprus and Cyrene began proclaiming the Lord Jesus to Greeks [i.e., Gentiles] (v. 20). This marks a significant development: the intentional evangelization of Gentiles not by apostles, but by unnamed, Spirit-led disciples. The “hand of the Lord” was with them, and many believed (v. 21).
Antioch would become a critical center of the early Church. It would not only become a center of Christian teaching but later serve as the launching point for Paul’s missionary journeys (cf. Acts 13:1-3). This moment parallels the prophecy of Isaiah 49:6, where the Lord says of His Servant, “I will make you a light to the nations, that my salvation may reach to the ends of the earth.” Now, through the Church, that promise was being fulfilled. The Good News that had begun in Jerusalem was radiating outward, fulfilling Jesus’ words in Acts 1:8: “You will be my witnesses... to the ends of the earth.”
When the Church in Jerusalem heard of this surprising development, they sent Barnabas to investigate. Barnabas, a Levite from Cyprus known for his generosity and encouragement (Acts 4:36-37), was deeply trusted by the apostles and well-suited for bridge-building; his Hellenistic background and reputation for discernment made him an ideal envoy to assess this emerging Gentile mission. His joyful response (v. 23) echoes the generosity and openness that characterized his earlier appearances (cf. Acts 4:36-37; 9:27). Barnabas did not impose legalistic requirements on these new believers, but “rejoiced” and encouraged them to remain faithful to the Lord, “in firmness of heart.” His name means “son of encouragement,” and here, he lives up to it.
Barnabas saw the need for assistance in this growing work and went to Tarsus to find Saul (v. 25). This quiet moment signals the beginning of one of the most important partnerships in Christian history. For a full year, Barnabas and Saul taught in Antioch, forming this diverse community in the teachings of Jesus.
It was in Antioch that the disciples were “first called Christians” (v. 26). This name, likely given by outsiders, reflected the distinctive identity of these believers—not merely as a Jewish sect, but as true followers of Christ. This was more than a label; it was a sign that the Church’s mission was already breaking ethnic and cultural boundaries under the guidance of the Holy Spirit, just as the Lord had foretold: “All nations shall stream toward it” (Isa. 2:2) and “I will gather others to them besides those already gathered” (Isa. 56:8).
This passage reveals a crucial pattern in divine providence: suffering leads to mission, and persecution becomes the seedbed of evangelization. As Tertullian (c. 160 – c. 225 A.D.) famously wrote, “the blood of the martyrs is the seed of the Church.” Stephen’s witness ignited a movement that began including the very nations foretold by the prophets (cf. Joel 2:28; Isaiah 2:2-3). The persecution scattered the disciples, but like scattered seed, their witness bore fruit far beyond Jerusalem.
Lord Jesus, You are the Light of the nations and the hope of all peoples. Kindle in our hearts the same courage and love that moved the early disciples to share Your name with boldness. Make us instruments of Your Gospel, that in our time too, many may come to believe. Amen!
O Lord, guide
every soul who seeks You
Sources
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Faculty of the University of Navarre. The Navarre Bible: The Pentateuch. Four Courts Press, 2017
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
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