Acts 6:9
Verse
Context
The Arrest of Stephen
8Now Stephen, who was full of grace and power, was performing great wonders and signs among the people. 9But resistance arose from what was called the Synagogue of the Freedmen, including Cyrenians, Alexandrians, and men from the provinces of Cilicia and Asia. They began to argue with Stephen,10but they could not stand up to his wisdom or the Spirit by whom he spoke.
Sermons
George FoxGeorge FoxSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
The synagogue - of the Libertines, etc. - 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, Act 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 favor 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 (Act 2:10) lived in Libya, and the Alexandrians in the neighborhood 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 ονομα του εθνους, 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 neighborhood, 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 endeavor 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.
Jamieson-Fausset-Brown Bible Commentary
synagogue of the Libertines--Jewish freedmen; manumitted Roman captives, or the children of such, expelled from Rome (as appears from JOSEPHUS and TACITUS), and now residing at Jerusalem. Cyrenians--Jews of Cyrene, in Libya, on the coast of Africa. them of Cilicia--amongst whom may have been Saul of Tarsus (Act 7:58; Act 21:39). and of Asia--(See on Act 16:6).
John Gill Bible Commentary
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 "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 Act 2:10 such as Simon the Cyrenian, the father of Alexander, and Rufus, who carried the cross of Christ after him, Mar 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 "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, Act 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 , 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 Act 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.
Acts 6:9
The Arrest of Stephen
8Now Stephen, who was full of grace and power, was performing great wonders and signs among the people. 9But resistance arose from what was called the Synagogue of the Freedmen, including Cyrenians, Alexandrians, and men from the provinces of Cilicia and Asia. They began to argue with Stephen,10but they could not stand up to his wisdom or the Spirit by whom he spoke.
- Scripture
- Sermons
- Commentary
Concerning True Liberty
By George Fox0True LibertyChristian FreedomJHN 8:36ACT 6:9ROM 6:181CO 8:92CO 3:17GAL 2:4GAL 5:1GAL 5:131PE 2:162PE 2:19George Fox emphasizes the importance of true liberty in Christ, urging believers to stand firm in their freedom while serving one another in love. He warns against using this liberty as a cover for wrongdoing and highlights the dangers of false freedom that leads to corruption. Fox references the apostolic teachings, reminding the faithful to be vigilant against those who would seek to undermine their liberty in Christ. He encourages Christians to discern between true and false liberty, ensuring their actions glorify God. Ultimately, he prays for the preservation of believers in the heavenly order of Christ.
Epistle 362
By George Fox0Christian LibertyServing OthersACT 6:9ROM 8:211CO 8:91CO 10:29GAL 2:4GAL 5:1GAL 5:131PE 2:162PE 2:192PE 2:22George Fox emphasizes the importance of standing firm in the liberty granted by Christ, urging believers to use their freedom not for selfish desires but to serve one another in love. He warns against the dangers of false liberty that leads to corruption and encourages the faithful to be vigilant against those who would seek to undermine their freedom in Christ. Fox highlights the apostolic teachings that call for a careful and responsible exercise of this liberty, ensuring it does not become a stumbling block for others. Ultimately, he calls for a life lived in the heavenly order of Christ, filled with His spirit and power, for the glory of God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
The synagogue - of the Libertines, etc. - 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, Act 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 favor 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 (Act 2:10) lived in Libya, and the Alexandrians in the neighborhood 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 ονομα του εθνους, 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 neighborhood, 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 endeavor 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.
Jamieson-Fausset-Brown Bible Commentary
synagogue of the Libertines--Jewish freedmen; manumitted Roman captives, or the children of such, expelled from Rome (as appears from JOSEPHUS and TACITUS), and now residing at Jerusalem. Cyrenians--Jews of Cyrene, in Libya, on the coast of Africa. them of Cilicia--amongst whom may have been Saul of Tarsus (Act 7:58; Act 21:39). and of Asia--(See on Act 16:6).
John Gill Bible Commentary
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 "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 Act 2:10 such as Simon the Cyrenian, the father of Alexander, and Rufus, who carried the cross of Christ after him, Mar 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 "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, Act 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 , 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 Act 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.