But the multitude of the city was divided (eschisthē de to plēthos tēs poleōs). First aorist passive indicative of schizō, old verb to split, to make a schism or factions as Sadducees and Pharisees (Act 23:7). This division was within the Gentile populace. Part held (hoi men ēsan), literally “some were with the Jews” (sun tois Ioudaiois), part with the apostles (hoi de sun tois apostolois). Common demonstrative of contrast (hoi men, hoi de, Robertson, Grammar, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Act 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Act 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Act 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Co 9:1.; 1Co 15:8). Paul claimed to be an apostle on a par with the twelve (Gal 1:1, Gal 1:16-18). The word originally means simply one sent (Joh 13:16) like messengers of the churches with the collection (2Co 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord’s brother (Gal 1:19), to Epaphroditus (Phi 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1Th 2:6; Act 18:5), apparently to Apollos (1Co 4:9), and to Andronicus and Junias (Rom 16:6.). He even calls the Judaizers “false apostles” (2Co 11:13).