Acts 13:1-3

CRITICAL REMARKS

Acts 13:1. In the Church that was at Antioch.—Better at or in Antioch, in or throughout, or for the benefit of the Church, κατά having all these different meanings. Certain should be omitted. Prophets (see on Acts 2:17) and teachers (1 Corinthians 12:28).—Named together (Romans 12:6; Ephesians 4:11), yet not the same, though both functions might be united in one person—as, e.g., in Paul (Galatians 2:2; 2 Corinthians 12:1) and John (Revelation 1:1; Revelation 1:9). Barnabas, named first, appears to have held at Antioch a position corresponding to that of Peter at Jerusalem (Holtzmann). Along with him Simeon and Lucius were prophets. Manaen and Saul.—Most likely teachers (Holtzmann). Brought up with.—σύντροφος. Might mean educated along with (2Ma. 9:29), but better rendered collactaneus, nourished at the same breast (Xen., Mem., ii. 3, 4).

Acts 13:2. Ministered refers to the rites of Christian worship, as prayer, exhortation, and fasting (Romans 15:27). They may signify the prophets and teachers, or the congregation or church in general. The Holy Ghost said.—Perhaps, as in Acts 11:28; Acts 20:23, through the lips of the prophets, or by the still small voice whispering to each of the leaders, as in Acts 8:29. The work where unto I have called them.—Though not stated, doubtless understood by all to be that of carrying the gospel to the heathen (Acts 14:26; Acts 15:38), as had already been intimated to Saul at his conversion (Acts 9:15).

Acts 13:3. Fasted and prayed.—Compare Acts 10:30; Acts 14:23, which show that the two were frequently practised in conjunction by both individuals and the Church. This fast was special, in preparation for the ordination of the missionaries. They—i.e., the prophets and teachers—laid their hands on them, without the co-operation of the Church members (against Overbeck). They—i.e., the Church—sent them—the missionaries—away—rather, gave them leave to depart, i.e., “released them from their regular duties and bade them ‘God-speed’ ” (Ramsay). In Acts 13:4 they are represented as having been sent forth by the Holy Ghost.

HOMILETICAL ANALYSIS.—Acts 13:1

The Church at Antioch; or, the Designation and Dispatch of the First Missionaries

I. The names of the missionaries.—

1. Barnabas. Originally called Joses. Styled Barnabas, meaning Son of Consolation or of Exhortation, either from his sympathy or from his eloquence, or perhaps from both. A native of Cyprus, a Levite, who stood high in the esteem of the Church at Jerusalem on account of his self-sacrificing liberality, and who had lately arrived in Antioch on a mission from the mother Church in the metropolis (Acts 4:36; Acts 11:22; which see).

2. Saul, a native of Tarsus, a scholar of Gamaliel, a participator in the murder of Stephen, a persecutor of Christians, a convert of Jesus, a powerful evangelist, recently introduced to the Church at Antioch by Barnabas (Acts 7:58; Acts 8:1; Acts 9., Acts 11:25; which see).

II. Their standing in the Church at Antioch.—

1. Their offices. Prophets and teachers. All prophets were teachers, though all teachers were not prophets. A prophet was one who authoritatively uttered Divine communications, whereas a teacher was one who had the gift of teaching and explaining what the prophet uttered (see 1 Corinthians 12:28; Ephesians 4:11). Both offices were held by Barnabas and Saul, though Saul and Manaen it has been thought (Besser) were designed to be regarded as teachers; Barnabas, Simeon, and Lucius as prophets (see “Critical Remarks”).

2. Their colleagues.

(1) Simeon, called Niger, and so distinguished from both Simon Peter and Simon the Canaanite. Otherwise unknown, though probably a Jew who received the Roman appellation from the Gentiles. Whether a native of Africa who had become a proselyte (Alford) cannot be told.

(2) Lucius of Cyrene. Supposed by some to have been the writer of the Acts (see Acts 1:1), and by others with greater likelihood Lucius, Paul’s kinsman (Romans 16:21). On the place of his birth see Acts 2:10.

(3) Manaen = Menahem (2 Kings 15:14) occurs only here. Whether he had simply been brought up with, i.e., educated along with, Herod the tetrarch, a son of Herod the Great, an uncle of Herod Agrippa, the murderer of John the Baptist (Matthew 14:11), and the derider of our Lord (Luke 23:11), or nursed with him at the same breast, cannot be decided by expositors. The former notion (Calvin, Grotius, Baumgarten, and others) derives support from the circumstance that it was “common for persons of rank to associate other children with their own for the purpose of sharing their amusements and studies, and by their example serving to excite them to greater emulation” (Hackett); the latter (Kuinoel, Olshausen, Tholuck, and others) might have easily occurred if Manaen’s mother had been Herod’s nurse. And this is not unlikely if Manaen’s father or grandfather was the Essene prophet mentioned by Josephus (Ant., XV. x. 5), who in the early youth of Herod the Great foretold his future elevation to the throne.

III. Their call to be missionaries.—

1. To whom given.

(1) Without question inwardly to the missionaries themselves. The narrative (Acts 13:2) seems to indicate that Barnabas and Saul had already become conscious of an inward prompting to undertake a Gentile mission. Without this it might have been difficult to persuade them to undertake so arduous an enterprise; with this their path of duty would be immeasurably clearer. No man should enter on the office of a minister or missionary without an inward conviction that he is called of God (Hebrews 5:4).

(2) As certainly in outward form to the Church, without whose authorisation the evangelists should not proceed. The work of carrying the gospel into regions beyond may be executed by private individuals, but the duty of sending the gospel into all the world rests with the Church in its corporate capacity. Hence ambassadors should be sent abroad in its name and with its sanction. Nor should private individuals readily regard themselves as called to be ministers or missionaries, if they cannot obtain the concurrence of the Church. 2. When given. While they, the prophets and teachers, ministered to the Lord and fasted. Whether by themselves or in company with the members of the Church is not stated; but this may be inferred, that either the whole body of the Church or its leaders were at this time seeking heavenly light and guidance on this very point, the carrying of the gospel into regions beyond. When God desires to stir His people up to enter on some “forward movement” for the glory of His name and the extension of His cause and kingdom, He usually pours out upon them the Spirit of grace and supplication.

3. By whom given. By the Holy Ghost, the invisible but ever-present and Divine representative of Jesus Christ, whom Christ promised to send as His Church’s teacher and guide after He Himself had withdrawn His bodily presence (John 14:16; John 15:26; John 16:7). The same Spirit still must call forth the Church’s ministers and missionaries.

4. In what form given.

(1) To the missionaries themselves, probably, in a clear presentation to their minds of the claims of the heathen world, and a strong conviction wrought within their hearts that they should yield to those claims by going forth as messengers of the cross.
(2) To the Church by a still small voice, probably, which simultaneously spoke in each prophet’s and teacher’s heart, and seemed to say, “Separate now for Me Barnabas and Saul for the work whereunto I have called them”—the work not being mentioned because it was understood, either as having formed the subject of their thoughts and the object of their prayers, or as being universally recognised in the Church that the Spirit’s office was to organise and extend the kingdom of Christ.

IV. Their ordination to the missionary office.—

1. By whom ordained.

(1) By the whole body of the Church. Whoever the agent, the act was that of the entire Christian community.
(2) By the prophets and teachers. Whether others besides these participated in the solemnities of the occasion, not being stated, will be differently replied to by different readers and interpreters.
2. How ordained.

(1) By fasting and prayer. In these religious services the entire body of Christian people may have taken, and probably did take, part.
(2) By laying on of hands. This symbolical rite was most likely performed by the Church’s leaders, the prophets and teachers; but whether by all or only by representatives cannot be decided.
3. To what ordained. Not to the work of the ministry, since Paul was a minister already (Galatians 1:1), nor to the apostleship (Lightfoot), since “the apostle was always appointed by God, not by the Church” (Ramsay), but to the special business of carrying the gospel to the Gentiles. The mission-field, the high place of honour in the Christian Church, calls for men of the clearest intellect, the largest heart, and the bravest spirit—in short, for men of the type of Barnabas and Saul.

V. Their departure from Antioch.—Simply told, “they,” the Christians at Antioch, “sent them,” Barnabas and Saul, away (see Critical Remarks).

1. On a holy errand. To carry the light of truth and life into darkened understandings and benighted hearts, to proclaim the message of salvation to a lost and ruined world, to bring all nations to the obedience of the faith (Romans 1:5). An errand more sublime imagination cannot well conceive.

2. With fervent prayers. Commending them to heaven for protection on their journeys, for assistance in their labours, for success in their enterprise.

3. In hope of a triumphant return. Looking forward doubtless to the time when those who were setting forth would come back with tidings of what great things God had done by their hands (compare Psalms 126:6), which they did (Acts 14:27).

Learn.—

1. That a Church may consist of different congregations.
2. That in the Church exist various orders of office-bearers.
3. That the presiding personality in the Church of Jesus Christ is the Holy Spirit.
4. That no one can legitimately exercise office in the Church without the Spirit’s call.
5. That fasting and prayer prepare the human soul for the Spirit’s communications.
6. That the Church of Christ should ever regard itself as a great missionary society.
7. That the Church should follow with its prayers those who represent it in mission-fields.

HINTS AND SUGGESTIONS

Acts 13:1. The Church at Antioch a True Church.

I. Its chief president was the Holy Ghost.

II. Its ministers were various.—Prophets, teachers, missionaries (possibly elders had not yet been appointed, though already they existed in Jerusalem) (Acts 11:30).

III. Its membership was mixed—not confined to one class, but composed of Jews and Gentiles.

IV. Its doctrine was evangelical, consisting of the tenets of the gospel.

V. Its worship was scriptural—fasting and prayer.

VI. Its spirit was missionary—it sent forth the first evangelists to the heathen.

Acts 13:2. The Indispensable Requirements of a True Minister or Missionary.

I. A call from the Holy Ghost.

II. Ordination from his brethren.

III. Recognition by the Church.

IV. A definite sphere of labour.

Acts 13:3. The Best Travelling Attendance for a Missionary on his Departure.

I. The Divine call concerning him.
II. The Spirit’s impulse within him.
III. The Church’s prayers behind him.
IV. The sighing of the heathen world before him.—Gerok.

Acts 13:1. The Forward Movement at Antioch.

I. The contemplated character of this movement.—Not the consolidation of the Church’s own membership, the elaboration of the Church’s worship, the systematisation of the Church’s doctrine, the development of the Church’s resources, the completion of the Church’s order—all of which were praiseworthy objects; but the extension of the gospel throughout the heathen world—the greatest movement that can occupy the thoughts of Christ’s people.

II. The felt necessity for the movement.—Hardly remarkable that this was first recognised not in Jerusalem, the city of exclusive theocratic privilege, of religious conservatism, of haughty spiritual pride, of comparative poverty, but in Antioch, a city of mixed population, of intellectual liberality, of commercial enterprise, of large wealth.

III. The earnest preparation for the movement.—In proportion to its vast importance and herculean difficulty, it required to be gone about with caution. Not only had fitting agents to he selected and proper fields to be marked out for their labours, but the approbation of the Holy Ghost and the concurrence of the Church had to be secured. Accordingly it was not surprising that the Church’s leaders gave the whole scheme prolonged and serious consideration, and in company with the Church’s members, it may be supposed, spread the matter out before the Lord.

IV. The actual initiation of the movement.—This was done by the Holy Ghost, whose province alone it was to sanction such a forward step, and without whose approbation the Church authorities would not have felt warranted to stir. Only when they got His signal could they see their way to advance; when that came they could no longer hold back.

V. The practical execution of the movement.—This was entrusted to Barnabas and Saul, than whom no better evangelists have ever unfurled the banner of the cross. Were all heathen missions conducted by two such captains, fewer failures and more successes would be recorded. Barnabas and Saul present the types of men the Church should seek for her missionaries.

VI. The faithful historian of the movement.—Not Lucius of Cyrene, but Luke, the beloved physician, who in his unadorned and artless chronicles has supplied an admirable model for missionaries’ reports.