Acts 11:26

An Exegetical Examination of the Term Χριστιανός in Acts 11:26

This exegetical study of An Exegetical Examination of the Term Χριστιανός in Acts 11:26 is based on a b-greek discussion from Sun May 23 15:49:50 1999. The initial inquiry posed a question regarding the definition of “Christian” as found in Acts 11:26, “the disciples were first called Christians in Antioch.” The inquirer questioned whether “Christ-like” was an appropriate definition, drawing a comparison to the term “Herodians,” suggesting that “Herod-like” would not be its meaning.

The main exegetical issue revolves around the precise meaning and origin of the term Χριστιανός (Christian) in Acts 11:26, particularly whether it functioned as a descriptive title, a derogatory label, or a self-designation, and what the grammatical and semantic nuances of the verb χρηματίζω (to be called, to take a name) imply about its adoption. The discussion also touches on the morphological structure of Χριστιανός, comparing it to other “-ian” suffixes, and its historical usage in early Christian and secular literature.

Greek text (Nestle 1904)

ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαι τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς.

• Key differences with SBLGNT (2010):
• The SBLGNT text is identical in wording for Acts 11:26b. Differences are primarily in punctuation and text-critical apparatus, which do not alter the reading of the words under discussion.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

The critical apparatus of NA28 for Acts 11:26 shows no significant textual variants that would alter the meaning or grammatical structure of the phrase “χρηματίσαι τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς.” The text is remarkably stable across manuscript traditions, indicating a high degree of certainty for the reading of the verb and the noun.

• Lexical Notes:
• χρηματίζω (chrēmatizō): BDAG defines this verb (in its active voice, as here) in this context as “to be called, bear a name.” It notes that in later writers (from Polybius onward), it takes on special senses, including “to take and bear a title or name, to be called or styled so and so,” specifically listing Acts 11:26 as an example. Carl Conrad clarifies that while it is an aorist active infinitive, it possesses a middle/passive force, meaning “to have the name/title,” thus supporting the translation “to be called” or “to assume the name.” Thayer’s Lexicon also includes meanings such as “to transact business” or “to give a divine command or admonition,” while Lampe’s Patristic Greek Lexicon gives “utter a message of God” as a primary meaning for other contexts. However, the specific usage in Acts 11:26, particularly with the accusative object τοὺς μαθητὰς Χριστιανούς, points strongly to the sense of “to be named” or “to receive a title.”
• Χριστιανός (Christianos): BDAG defines this as “a follower of Christ, Christian.” It notes the suffix -ιανός as denoting “belonging to a party or faction” (e.g., “Herodian,” “Caesarian”), indicating “adherent of Christ.” The discussion explicitly references the Theological Dictionary of the New Testament (KITTEL), which argues that Χριστιανός cannot be construed as a diminutive. This refutes the idea of “little Christs” as the primary meaning, though a secondary, perhaps derisive, connotation cannot be entirely ruled out for its initial coining. The comparison to “Herodian” (Ἡρῳδιανός) supports the interpretation of “adherents to, or belonging to the party of…” rather than “Herod-like.”

Translation Variants with Grammatical & Rhetorical Analysis

The construction in Acts 11:26b begins with ἐγένετο δὲ αὐτοῖς (“and it came to pass for them,” or “their experience was that”) followed by a series of infinitives: συναχθῆναι (to be gathered), διδάξαι (to teach), and χρηματίσαι (to be called/named). The first two infinitives are passive and active, respectively, and function as subjects of ἐγένετο, describing events that occurred to them. The third infinitive, χρηματίσαι, also describes an event that “came to pass for them,” but crucially it takes an accusative subject τοὺς μαθητάς (the disciples) and a predicate accusative Χριστιανούς (Christians). Although χρηματίσαι is an active infinitive, its semantic force in this context, as confirmed by lexical sources, is commonly understood as “to be named,” “to be called,” or “to take on a name/title.” This suggests that the name was attributed to the disciples by an external group, rather than being a self-initiated designation, though it doesn’t preclude later adoption by the believers themselves. Jack Kilmon highlights that the term was first applied by Antiochene non-Jews to non-Jewish sectarians, supporting the external attribution.

Rhetorically, the origin of the term Χριστιανός is debated. Some scholars suggest it was initially a derisive term, potentially coined by outsiders who observed the disciples’ fervent devotion to Christ. The discussion mentions the possibility of “smelly ones” (referencing anointing oil, though this is largely refuted) or “little Christs.” However, the strong lexical evidence against a diminutive interpretation and the comparison with “Herodians” (which simply means “adherent of Herod”) lean towards a more neutral, descriptive origin, signifying “adherents of Christ.” Tacitus (Annals xv.44), writing later, notes that the Christians were “hated for their abominations” and “called Christians by the populace,” which shows external use and a negative connotation in a Roman context, but doesn’t definitively speak to the initial Antiochene coining. The context of Antioch, a cosmopolitan city, makes it plausible that the term arose as a distinct identifier for this new group, distinguishing them from Jews or other philosophical schools. Over time, as often happens with such terms (e.g., “Methodists”), it could have been adopted by the group themselves and imbued with honor, regardless of its initial intent.

Conclusions and Translation Suggestions

Based on the grammatical analysis of χρηματίσαι as an active infinitive with a passive-like semantic force (“to be called/named”) and the lexical evidence for Χριστιανός as denoting “adherence to Christ” rather than a diminutive, the most compelling conclusion is that the disciples were named by those outside their community in Antioch. This naming served to distinguish them from other groups, particularly the Jewish community. While the initial tone of the designation might have carried a degree of derision from some quarters, it primarily functioned as a descriptive label for “those belonging to Christ.”

1. And it came to pass that for a whole year they were gathered in the church and taught a considerable crowd, and it was in Antioch that the disciples were first called Christians.
   This translation emphasizes the passive sense of χρηματίσαι, suggesting an external designation rather than a self-naming, while maintaining the standard meaning of the term.
2. And it came to pass that for a whole year they were gathered in the church and taught a considerable crowd, and in Antioch the disciples first received the name Christians.
   This rendering highlights the event of the disciples being given or acquiring the new title, reflecting the active infinitive form of χρηματίσαι but with the implication of an external source for the name.
3. And it came to pass that for a whole year they were gathered in the church and taught a considerable crowd, and it was in Antioch that the disciples were first designated Christians.
   This option uses “designated” to convey the naming act, implying a formal or public identification by others, which aligns with the historical context of a distinctive identity emerging in Antioch.