First, the Received Text Hellenistes, "Greek-speaking Jews".  Almost without

exception, this is the reading of B, D, E, G, H, and the cursive MSS. Supporting this

reading is the statement of James in Acts 15: 14. "Simeon hath declared how God at the

first did visit the Gentiles." For if these at Antioch were "Gentiles" Peter could hardly

have been called "the first". To this may be added Peter's own testimony "That the

Gentiles by my mouth should hear the word of the gospel" (Acts 15: 7).

While in their sequence in the sacred page verses 19 and 20 of Acts 11: follow the

narrative concerning Cornelius, the events they describe occurred at a much earlier

period, when the persecution arose about Stephen. This was before the conversion of

Paul. At first these scattered believers limited their ministry "to Jews only", but later,

certain men from Cyrene and Cyprus evangelized the Greek-speaking Jews, the Grecians.

Stephen had been martyred largely at the instigation of Hellenistes, or Greek-speaking

Jews (Acts 6: 9), and it was the same class that plotted the assassination of Paul after his

conversion (Acts 9: 29). It would therefore be a signal triumph of the gospel for a great

company of these Greek-speaking Jews to be brought to acknowledge the Lord. The fact

that Barnabas was cognizant of the Grecian plot against the life of the apostle makes it

doubly interesting that he should seek Saul and bring him back from Tarsus to Antioch.

Second, the Revised Text: The margin of the R.V. reminds the reader that while

"Greeks" is placed in the text, many ancient authorities read "Grecian Jews". The main

arguments in favour of the Reviser's reading are  (1) The trend of the narrative rather

leads us to expect an added triumph, yet it would make no point if these conversions at

Antioch were merely among the Jewish population. (2) The conversion of a number of

Greek-speaking Jews at Antioch would not have excited special notice, nor necessitated

that special mission of Barnabas.

But we should not be content to introduce a reading into the text because of the

deductions of commentators. Our first concern is to ascertain what is written in the

Scriptures, and then to seek explanation. If we are to allow our opinion as to the fitness

of a rendering to override evidences, where will it lead us? Our own conclusion is that

the ministry of the dispersion at Antioch did not go so far as the inclusion of the

uncircumcised Gentile, and that as there had already arisen grave troubles at Jerusalem on

account of the conversion of the "Grecians", those in authority made no delay in sending

Barnabas, "a good man" (Acts 11: 24), and one most likely to conciliate where friction

might occur.

When Barnabas had studied the situation at Antioch, he seems to have felt that the

case demanded something freer and less cramped than any ministry that might be

expected to emanate from Jerusalem: someone of the stamp of the martyred Stephen was

needed. Immediately there would come to his mind Saul of Tarsus. Without hesitation

he traveled north, and not without difficulty, as the original indicates he found Saul.