Cselekedetek 6:9

Biblia Karoli Gaspar

Elõállának azonban némelyek ahhoz a zsinagógához tartozók közül, mely a szabadosokénak, Czirénebeliekének, Alexandriabeliekének és a Czilicziából és Ázsiából valókénak neveztetett, kik Istvánnal vetekednek vala.

Bible Verse Review
  from Treasury of Scripure Knowledge

there: Acts 13:45, Acts 17:17, Acts 17:18

the synagogue: Acts 22:19, Acts 26:11, Matthew 10:17, Matthew 23:34, Mark 13:9, Luke 21:12

Cyrenians: Acts 2:10, Acts 11:20, Acts 13:1, Matthew 27:32

Alexandrians: Acts 18:24, Acts 27:6

Cilicia: Acts 15:23, Acts 15:41, Acts 21:39, Acts 22:3, Acts 23:34, Acts 27:5, Galatians 1:21

Asia: Acts 2:9, Acts 16:6, Acts 19:10, Acts 19:26, Acts 21:27

disputing: 1 Corinthians 1:20

Reciprocal: Ecclesiastes 10:13 - beginning Mark 15:21 - a Cyrenian Luke 12:11 - General Luke 23:26 - a Cyrenian Acts 9:2 - the synagogues Acts 9:22 - confounded Acts 9:29 - disputed Acts 28:11 - a ship 1 Corinthians 1:27 - General 1 Thessalonians 2:2 - much 1 Peter 1:1 - Asia

Gill's Notes on the Bible

Then there arose certain of the synagogue,.... Being filled with indignation at the doctrine of Stephen, and with envy at his miracles, they rose up in great wrath, and warmly opposed him: and they be longed to that synagogue

which is called the synagogue of the libertines; or free men: it is a Roman name, and signifies the sons of free men; and these were either the sons of such Jews, who of servants, or slaves, had been made משוחררים, "free men"; or rather such Jews whose parents were born free, or had obtained their freedom at Rome, or in some free city under the Roman government, as Paul at Tarsus; since it is not so easy to account for it, that there should be a peculiar synagogue for the former, whereas there might be for the latter, seeing they could not speak the language of the native Jews. The Arabic version reads, "of the Corinthians", as if they were the Jews from Corinth: and some have thought the word "Libertines" to be the name of a nation or people, as well as the names that follow; and some think it designs the Lybians or Lybistines in Africa; but neither of these is likely:

and Cyrenians: natives of the city or country of Cyrene, from whence were many Jews; see Acts 2:10 such as Simon the Cyrenian, the father of Alexander, and Rufus, who carried the cross of Christ after him, Mark 15:21 these, with those that follow, either belonged to the same synagogue with the Libertines, or rather they severally had distinct synagogues: and this will not seem strange, when it is said g, that there were in Jerusalem four hundred and eighty synagogues; though it is elsewhere said h four hundred and sixty:

and Alexandrians; for that there were a peculiar synagogue of these at Jerusalem is certain; for there is express mention made of it in Jewish writings i.

"It happened to R. Eleazar bar Tzadok, that he bought הכנסת

של אלכסנדריים בית "the synagogue of the Alexandrians", which was at Jerusalem, and he did with it whatever he pleased.''

And that they should have a synagogue at Jerusalem need not be wondered at, when there was such an intercourse and correspondence between Jerusalem and Alexandria: it is said k,

"the house of Garmu were expert in making of the shewbread, and they would not teach it; the wise men sent and fetched workmen from Alexandria in Egypt, and they knew how to bake as well as they.----The house or family of Abtines were expert in the business of the incense, and they would not teach it; the wise men sent and fetched workmen from Alexandria in Egypt, and they knew how to mix the spices as well as they.''

Again it is said l,

"there was a brass cymbal in the sanctuary, and it was cracked, and the wise men sent and brought workmen from Alexandria in Egypt, and they mended it---and there was a mortar in which they beat spices, and it was cracked, and the wise men sent and fetched workmen from Alexandria, and they mended it.''

Hence many of them doubtless settled here, and had a synagogue of their own:

and of them of Cilicia; the metropolis of which country was Tarsus, Acts 21:39. I make no doubt of it, that Saul of Tarsus was among them, or belonged to this synagogue, and was one of the fierce disputants with Stephen; at least violently opposed him, since he afterwards held the clothes of those that stoned him; we read m of

בית הכנסת של טרסיים, which I should be tempted to render, the "synagogue of the Tarsians", the same with the Cilicians here; but that it is elsewhere said n, that

"it happened to the synagogue of the Tursians, which was at Jerusalem, that they sold it to R. Eliezer, and he did all his business in it.''

Where the gloss explains the word "Tursians" by "brass founders"; and it seems to design the same synagogue with that of the Alexandrians, who may be so called, because many of them wrought in brass, as appears from a citation above. There was a synagogue of these Tarsians at Lud, or Lydda o: it is added, and of Asia; that is, the less; which joined to Cilicia, and in which were great numbers of Jews; see Acts 21:27 this clause is left out in the Alexandrian copy: at Jerusalem, there were synagogues for the Jews of different nations; as here in London, are places of worship for protestants of several countries; as French, Dutch, Germans, Danes, Swedes, c. Now several persons out of these synagogues, met together in a body,

disputing with Stephen about the doctrine he preached, and the miracles he wrought, and by what authority he did these things.

g T. Hieros, Megilla. fol. 73. 4. Echa Rabbati, fol. 52. 1. h T. Hieros, Cetubot. fol. 35. 3. i Juchasin, fol. 26. 2. e Talmud. Hieros. Megilla, fol. 73. 4. k T. Bab. Yoma, fol. 38. 1. & Hieros. Yoma, fol. 41. 1. l T. Bab. Erachin, fol. 10. 2. m T. Hieros. Shekalim, fol. 47. 1. n T. Bab. Megilla, fol. 26. 1. o Vajikra Rabba, sect. 35. fol. 175. 3.

Barnes' Notes on the Bible

Then there arose - That is, they stood up against him, or they opposed him.

Of the synagogue - See the notes on Matthew 4:23. The Jews were scattered in all parts of the world. In every place they would have synagogues. But it is also probable that there would be enough foreign Jews residing at Jerusalem from each of those places to maintain the worship of the synagogue; and at the great feasts, those synagogues adapted to Jewish people of different nations would be attended by those who came up to attend the great feasts. It is certain that there was a large number of synagogues in Jerusalem. The common estimate is, that there were four hundred and eighty in the city (Lightfoot; Vitringa).

Of the Libertines - There has been very great difference of opinion about the meaning of this word. The chief opinions may be reduced to three:

1. The word is Latin, and means properly a “freedman,” a man who had been a slave and was set at liberty. Many have supposed that these persons were manumitted slaves of Roman origin, but who had become proselyted to the Jewish religion, and who had a synagogue in Jerusalem. This opinion is not very probable; though it is certain, from Tacitus (Ann., lib. 2:c. 85), that there were many persons of this description at Rome. He says that 4,000 Jewish proselytes of Roman slaves made free were sent at one time to Sardinia.

2. A second opinion is, that these persons were Jews by birth, and had been taken captives by the Romans, and then set at liberty, and were thus called “freedmen” or “liberties.” That there were many Jews of this description there can be no doubt. Pompey the Great, when he subjugated Judea, sent large numbers of the Jews to Rome (Philo, In Legat. a.d. Caium). These Jews were set at liberty at Rome, and assigned a place beyond the Tiber for a residence. See Introduction to the Epistle to the Romans. These persons are by Philo called “libertines,” or “freedmen” (Kuinoel, in loco). Many Jews were also conveyed as captives by Ptolemy I. to Egypt, and obtained a residence in that country and the vicinity.

3. Another opinion is, that they took their name from some “place” which they occupied. This opinion is more probable from the fact that all the “other” persons mentioned here are named from the countries which they occupied. Suidas says that this is the name of a place. And in one of the fathers this passage occurs: “Victor, Bishop of the Catholic Church at Libertina, says, unity is there, etc.” from this passage it is plain that there was a place called “Libertina.” That place was in Africa, not far from ancient Carthage. See Dr. Pearce’s Commentary on this place.

Cyrenians - Jews who dwelt at “Cyrene” in Africa. See the notes on Matthew 27:32.

Alexandrians - Inhabitants of Alexandria in Egypt. That city was founded by Alexander the Great, 332 b.c., and was populated by colonies of Greeks and Jews. It was much celebrated, and contained not less than 300,000 free citizens, and as many slaves. The city was the residence of many Jews. Josephus says that Alexander himself assigned to them a particular quarter of the city, and allowed them equal privileges with the Greeks (Antiq., Romans 14:7, Romans 14:2; Against Apion, Romans 2:4). Philo affirms that of five parts of the city, the Jews inhabited two. According to his statement, there dwelt in his time at Alexandria and the other Egyptian cities not less than “ten hundred thousand Jews.” Amron, the general of Omar, when he took the city, said that it contained 40,000 tributary Jews. At this place the famous version of the Old Testament called the “Septuagint,” or the Alexandrian version, was made. See Robinson’s Calmet.

Cilicia - This was a province of Asia Minor, on the seacoast, at the north of Cyprus. The capital of this province was Tarsus, the native place of Paul, Acts 9:11. As Paul was of this place, and belonged doubtless to this synagogue, it is probable that he was one who was engaged in this dispute with Stephen. Compare Acts 7:58.

Of Asia - See the notes on Acts 2:9.

Disputing with Stephen - Doubtless on the question whether Jesus was the Messiah. This word does not denote “angry disputing,” but is commonly used to denote “fair and impartial inquiry”; and it is probable that the discussion began in this way, and when they were overcome by “argument,” they resorted, as disputants are apt to do, to angry criminations and violence.

Clarke's Notes on the Bible

Verse Acts 6:9. The synagogue - of the Libertines, c.] That Jews and proselytes from various countries had now come up to Jerusalem to bring offerings, and to attend the feast of pentecost, we have already seen, Acts 2:9-11. The persons mentioned here were foreign Jews, who appear to have had a synagogue peculiar to themselves at Jerusalem, in which they were accustomed to worship when they came to the public festivals.

Various opinions have been entertained concerning the Libertines mentioned here: Bp. Pearce's view of the subject appears to me to be the most correct.

"It is commonly thought that by this name is meant the sons of such Jews as had been slaves, and obtained their freedom by the favour of their masters but it is to be observed that with these Libertines the Cyrenians and Alexandrians are here joined, as having one and the same synagogue for their public worship. And it being known that the Cyrenians (Acts 2:10) lived in Libya, and the Alexandrians in the neighbourhood of it, it is most natural to look for the Libertines too in that part of the world. Accordingly we find Suidas, in his Lexicon, saying, upon the word λιβερτινοι, that it is ονοματουεθνους, the name of a people. And in Gest. Collationis Carthagine habitae inter Catholicos et Donatistas, published with Optatus's works, Paris, 1679, (No. 201, and p. 57,) we have these words: Victor episcopus Ecclesiae Catholicae LIBERTINENSIS dixit, Unitas est illic, publicam non latet conscientiam. Unity is there: all the world knows it. From these two passages it appears that there was in Libya a town or district called Libertina, whose inhabitants bore the name of λιβερτινοι, Libertines, when Christianity prevailed there. They had an episcopal see among them, and the above-mentioned Victor was their bishop at the council of Carthage, in the reign of the Emperor Honorius. And from hence it seems probable that the town or district, and the people, existed in the time of which Luke is here speaking. They were Jews, (no doubt,) and came up, as the Cyrenian and Alexandrian Jews did, to bring their offerings to Jerusalem, and to worship God in the temple there. Cunaeus, in his Rep. Hebr. ii. 23, says that the Jews who lived in Alexandria and Libya, and all other Jews who lived out of the Holy Land, except those of Babylon and its neighbourhood, were held in great contempt by the Jews who inhabited Jerusalem and Judea; partly on account of their quitting their proper country, and partly on account of their using the Greek language, and being quite ignorant of the other. For these reasons it seems probable that the Libertines, Cyrenians, and Alexendrians, had a separate synagogue; (as perhaps the Cilicians and those of Asia had;) the Jews of Jerusalem not suffering them to be present in their synagogues, or they not choosing to perform their public service in synagogues where a language was used which they did not understand."

It is supposed, also, that these synagogues had theological, if not philosophical, schools attached to them; and that it was the disciples or scholars of these schools who came forward to dispute with Stephen, and were enraged because they were confounded. For it is not an uncommon custom with those who have a bad cause, which can neither stand the test of Scripture nor reason, to endeavour to support it by physical when logical force has failed; and thus: -

"Prove their doctrine orthodox,

By apostolic blows and knocks."

In the reign of Queen Mary, when popery prevailed in this country, and the simplest women who had read the Bible were an overmatch for the greatest of the popish doctors; as they had neither Scripture nor reason to allege, they burned them alive, and thus terminated a controversy which they were unable to maintain. The same cause will ever produce the same effect: the Libertines, Cilicians, Cyrenians, and Alexandrians, pursued this course: Stephen confounded them by Scripture and reason, and they beat his brains out with stones! This was the most effectual way to silence a disputant whose wisdom they could not resist. In the same way were the Protestants treated, when by Scripture and reason they had shown the absurdity and wickedness of that anti-christian system which the fire and the sword were brought forth to establish. These persecutors professed great concern at first for the souls of those whom they variously tortured, and at last burned; but their tender mercies were cruel, and when they gave up the body to the flames, they most heartily consigned the soul to Satan. Scires sanguine natos: their conduct proclaimed their genealogy.