Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” Then after fasting and praying they laid their hands on them and sent them off.
This probably took place in the spring of 46 A.D.
"Here begins what has been called "The Acts of Paul," because Paul becomes the dominant figure." (Ryrie)
the church at Antioch - "The church at Antioch had by now become well established. We have already learned concerning Barnabas and Saul that prior to their departure for Jerusalem, 'a whole year they assembled themselves with the church [at Antioch] and taught much people' (Act 11:26). Now, upon their return, we read of three others ministering with them, and the 'as' of Acts 13:1 implies that there were still others. Among those named we even find Manaen, the foster brother of the Herod who had beheaded John the Baptist. Even so, this was but the beginning of the new work which God was doing among the Gentiles, nor had God as yet concluded His dealings with the nation Israel. Through the rest of Acts, therefore, we shall see the old program fade out gradually as the new is gradually ushered in." (Stam)
prophets - "A prophet was not necessarily, as is commonly supposed, one who predicted the future — those prediction is one element frequently found in prophecy — but rather one who spoke for God. The prophet, in both the Old and New Testament sense of the word, was God's spokesman. Thus the one phrase which we most naturally associate with prophecy is: 'Thus saith the Lord.' At Pentecost, of course, the girt of prophecy was widely bestowed in connection the outpouring of the Holy Spirit. It must not be supposed that those who now proclaim the written Word of God are prophets in the proper Scriptural sense, for both the Old and New Testaments indicate that prophecy was a supernatural means by which God made known His will while as yet the written Word remained incomplete. (This is not to say that teaching or exhortation from the written Word was not included in their ministry.) In Old Testament times the prophets frequently received their messages by visions or other means of divine communication. In the passage we are considering this much is still so, and more, for at Pentecost God gave to certain of His saints the supernatural 'gift' of prophecy (Rom 12:6; 1 Cor 12:8-10 and cf. 1 Cor 13:8-13). It may be argued, of course, that the written Word was not complete even at Acts 28, but basically it was, for the foundation of the great revelation to Paul had by then been laid. The prison epistles simply develop further the theme introduced in the early epistles: the mystery of God's purpose concerning the joint body which had already been brought into being. Even Eph 3:5 employs the perfect tense in the phrase 'as it hath now been revealed unto His holy apostles and prophets in the Spirit' (R.V.). It does not seem, therefore, that the gift of prophecy would continue to be necessary after Acts 28. As to The Revelation, this was doubtless written by John considerably after Paul's death, but The Revelation simply develops further the details of the prophetic program, for the special enlightenment of those who will be living when these things come to pass. Thus it is Paul, not John, who declares that it was given to him to 'fulfil [complete] the Word of God,' i.e., doctrinally, with the revelation of the mystery (Col 1:24-26) ... It was appropriate, then, that God should give 'prophets' as well as teachers to the church at Antioch, for this was but the commencement of the great work God was about to do among the Gentiles, and besides Paul himself, who spoke with peculiar authority, it was necessary that there should be others who, by revelation of the Spirit, could confirm his word and thus help to establish the saints in the grace of God (Cf. here Eph 3:1,3,5)." (Stam)
Simeon who was called Niger - "Niger was his Latin name and probably indicates that he was an African." (Ryrie)
Manaen a lifelong friend of - "Lit., foster brother, a designation given to boys of the same age as royal children with whom they were brought." (Ryrie)
"The name is identical with the Hebrew 'Menahem'. Josephus tells us (Antiq. 15. 10. 5) that a famous Essene of that name predicted that Herod the Great, while he was but a boy, would one day be king, and that the grateful monarch afterwards favoured him and his sect. Some think that the Manaen of the text may have been that famous Essene's son. The word 'foster-brother' may signify that he was brought up with Herod the Great's son Antipas. There is evidence from inscriptions, however, that the word was used as an honourable court title, 'the king's friend', and so it may only indicated that Manaen was a favourite of Herod the tetrarch." (Walker)
Herod the tetrarch - "Herod Antipas, who ruled Galilee during the public ministry of Christ." (Ryrie)
the Holy Spirit said - "In connection with the gift of prophecy, we read further that 'the Holy Ghost said ...' (Acts 13:2) that is, He revealed His will to the leaders at Antioch by direct communication. This was in perfect harmony with the gift of prophecy. We remember how, in the case of the other Saul, Israel's first king, the prophet Samuel received divine instructions in the same way, as 'the Lord said unto him, Behold the man whom I spake to thee of!' (1 Sam 9:17). It must be clearly understood, of course, that these supernatural gifts of 'prophecy' and of 'knowledge' have long since passed away. With respect to these gifts the Apostle Paul specifically stated, while they were still in existence: '...whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away (1 Cor 13:8, R.V.) and 'But now abideth faith, hope, love, these three; and the greatest of these is love' (1 Cor 13:13, R.V.). Thus the Holy Spirit has withdrawn the gifts of 'prophecy' and 'knowledge' along with the other supernatural gifts. Today we are to beware of those who claim to speak by the authority of some special revelation, nor must we expect the Holy Spirit to speak to us in direct communication. Many a wrong step has been taken by sincere believers because emotional reactions have been mistaken for facts, and it has been unscripturally supposed that 'The Lord told me' to do this or that. Even with respect to the understanding of the Scriptures the gift of knowledge has been withdrawn. The Spirit does not miraculously communicate the knowledge of His Word to certain individuals, or to those who may ask for it. It is only by prayerful and diligent study of the Word that the Holy Spirit enlightens and equips us to be workmen approved of God, not needing to be ashamed and rightly dividing the Word of truth (2 Tim 2:15)." (Stam)
set apart - "Paul was separated at his birth (Gal 1:15), at his conversion (Rom 1:1), and here at the beginning of his missionary activities." (Ryrie)
fasting - "The fasting here is thought by some to belong to the law of Moses, whereas in fact Moses' law does not command fasting. There are numerous cases of voluntary fasting in the pre-Pauline Scriptures, however, and it is also evident that those who sat in 'Moses' seat' had prescribed periods of fasting and had added them to the law. Thus the practice acquired a Judaistic flavor. In general, however, fasting was a very natural thing. Frequently it was simply the burden of prayer for some deep need that caused the supplicators to neglect or even to deliberately put off their meals. At other times it was occupation with the Word of God. Job said: 'I have esteemed the words of His mouth more than my necessary food (Job 23:12). There is nothing in this that is inconsistent with the dispensation under which we live, and it is surely pleasing to God at any time, if His people are so deeply exercised about spiritual things, so intensely occupied with prayer or the study of the Word, that they neglect or put aside the thought of food for a time. On the other hand, no believer in this dispensation of grace can subject himself to prescribed fasts without coming under the bondage and condemnation of legalism (Gal 4:9-10; 5:1,13; Col 2:20-21). Nor will fasting accomplish anything as a means of increasing our spirituality or obtaining blessings from God (Col 2:20-23)." (Stam)
laid their hands on them - "The laying on of hands was a formal sign of appointment to this service. The rite indicates a link or association between parties involved. Sometimes it was related to healing (Mk 5:23) or to the impartation of the Spirit (Acts 8:17; 9:17; 19:6) or, as here, was a sign of ordination for special service (Acts 13:1; 1 Tim 4:14)." (Ryrie)
"But what did it mean when they laid hands on them? One of their number had uttered that which was the voice of the Holy Spirit. The assembly or church had heard this call. They accepted it as from the Holy Spirit and were obedient to it. Then by the laying on the hands they expressed outwardly their fellowship and identification with the two who had been set apart to do the work to which the Holy Spirit had called. They had nothing to do with their work but to wish them the blessing of the Lord showing their fellowship in it. This is seen by the last sentence in the third verse. Unfortunately, the authorized version states that 'They sent them way.' Its correct rendering is 'They let them go.' The church, or the elders of the church, did not sent them away. The very next verse guards against such a thought, for it tells us 'They being sent fourth by the Holy Spirit.'" (Gaebelein)
"'The Church is at length prepared, after more than sixteen years, to begin formally and deliberately its work among the heathen.' This is the view held by one commentator on the opening verses of Acts 13 and this is the view popularly held by Fundamentalists. This view, of course, springs from the unfounded notion that under the so-called 'great commission' the eleven (later made twelve) were sent to proclaim 'the gospel of the grace of God' but that they proved unfaithful to their charge because of their 'narrow prejudice against the Gentiles,' and that therefore it became necessary for God to raise up Paul and send him to the Gentiles ... In his Silence of God, Sir Robert Anderson says regarding the fact that the Pentecostal believers had thus far gone to Jews only: '... if any are prepared to account for it by Jewish prejudice and ignorance, they may at once throw down this volume, for it is here assumed that the apostles of the Lord, speaking and acting in the memorable days of Pentecostal power, were divinely guided in their work and testimony' ... The apostles were divinely guided to declare that if, even then, the 'men of Israel' repented, their Messiah would return to fulfil to them all that their own prophets had foretold and promised of spiritual and national blessing. To represent this as Christian doctrine, or the institution of 'a new religion,' is to betray ignorance alike of Judaism and of Christianity. The speakers were Jews—the apostles of One who was Himself 'a minister of the circumcision.' Their hearers were Jews, and as Jews they were addressed. The Pentecostal Church which was based upon their testimony was intensely and altogether Jewish' (The Silence of God, Pp. 74-77).' ...before the raising up of Paul all was based on the great Abrahamic Covenant and the Old Testament promises that through Israel the nations should be blessed (Gen 22:17-18; Isa 60:1-3; etc.). This is why our Lord concentrated on bringing Israel to repentance and salvation, and this is why the apostles' ministry under the 'great commission' commenced with Israel (Lk 24:47; Acts 1:8). The one great difference between the commission in Matthew 10 and that given after the resurrection is that the one given after the resurrection assumed that Israel would now repent and that salvation could then be proclaimed among the Gentiles. But this is all separate and distinct from the commission later given to the Apostle Paul. The glorified Lord had not called Paul to fulfil a mission which the twelve had failed to carry out. He had raised up Paul to do another work, a work which the commission to the twelve did not at all contemplate. The twelve had been commissioned to bring all nations to Messiah's feet, beginning with Israel (Lk 24:47; Acts 1:8; 3:25-26). Paul, under a new program, was sent to proclaim grace to the Gentiles on account of Israel's rebellion (Acts 22:;17-21; Acts 13:45-47). The ministry of the twelve was based on the hope of Israel's response to the call to repentance and Messiah's speedy return to reign as King. Paul's ministry was based upon Israel's continued impenitence and the outpouring of grace from the rejected—and glorified—Lord. In 1 Corinthians 15:5,8 Paul speaks of himself as separate from the twelve. He had first been called as an apostle on the road to Damascus, far from Jerusalem, entirely apart from the authority of the twelve and independent of their 'great commission.' And now he is sent to go 'far hence' into Gentile territory, by the church at Antioch, again entirely apart from the authority of the twelve and independent of their 'great commission.' Indeed, one of the twelve had already died." (Stam)
This probably took place in the spring of 46 A.D.
"Here begins what has been called "The Acts of Paul," because Paul becomes the dominant figure." (Ryrie)
the church at Antioch - "The church at Antioch had by now become well established. We have already learned concerning Barnabas and Saul that prior to their departure for Jerusalem, 'a whole year they assembled themselves with the church [at Antioch] and taught much people' (Act 11:26). Now, upon their return, we read of three others ministering with them, and the 'as' of Acts 13:1 implies that there were still others. Among those named we even find Manaen, the foster brother of the Herod who had beheaded John the Baptist. Even so, this was but the beginning of the new work which God was doing among the Gentiles, nor had God as yet concluded His dealings with the nation Israel. Through the rest of Acts, therefore, we shall see the old program fade out gradually as the new is gradually ushered in." (Stam)
prophets - "A prophet was not necessarily, as is commonly supposed, one who predicted the future — those prediction is one element frequently found in prophecy — but rather one who spoke for God. The prophet, in both the Old and New Testament sense of the word, was God's spokesman. Thus the one phrase which we most naturally associate with prophecy is: 'Thus saith the Lord.' At Pentecost, of course, the girt of prophecy was widely bestowed in connection the outpouring of the Holy Spirit. It must not be supposed that those who now proclaim the written Word of God are prophets in the proper Scriptural sense, for both the Old and New Testaments indicate that prophecy was a supernatural means by which God made known His will while as yet the written Word remained incomplete. (This is not to say that teaching or exhortation from the written Word was not included in their ministry.) In Old Testament times the prophets frequently received their messages by visions or other means of divine communication. In the passage we are considering this much is still so, and more, for at Pentecost God gave to certain of His saints the supernatural 'gift' of prophecy (Rom 12:6; 1 Cor 12:8-10 and cf. 1 Cor 13:8-13). It may be argued, of course, that the written Word was not complete even at Acts 28, but basically it was, for the foundation of the great revelation to Paul had by then been laid. The prison epistles simply develop further the theme introduced in the early epistles: the mystery of God's purpose concerning the joint body which had already been brought into being. Even Eph 3:5 employs the perfect tense in the phrase 'as it hath now been revealed unto His holy apostles and prophets in the Spirit' (R.V.). It does not seem, therefore, that the gift of prophecy would continue to be necessary after Acts 28. As to The Revelation, this was doubtless written by John considerably after Paul's death, but The Revelation simply develops further the details of the prophetic program, for the special enlightenment of those who will be living when these things come to pass. Thus it is Paul, not John, who declares that it was given to him to 'fulfil [complete] the Word of God,' i.e., doctrinally, with the revelation of the mystery (Col 1:24-26) ... It was appropriate, then, that God should give 'prophets' as well as teachers to the church at Antioch, for this was but the commencement of the great work God was about to do among the Gentiles, and besides Paul himself, who spoke with peculiar authority, it was necessary that there should be others who, by revelation of the Spirit, could confirm his word and thus help to establish the saints in the grace of God (Cf. here Eph 3:1,3,5)." (Stam)
Simeon who was called Niger - "Niger was his Latin name and probably indicates that he was an African." (Ryrie)
Manaen a lifelong friend of - "Lit., foster brother, a designation given to boys of the same age as royal children with whom they were brought." (Ryrie)
"The name is identical with the Hebrew 'Menahem'. Josephus tells us (Antiq. 15. 10. 5) that a famous Essene of that name predicted that Herod the Great, while he was but a boy, would one day be king, and that the grateful monarch afterwards favoured him and his sect. Some think that the Manaen of the text may have been that famous Essene's son. The word 'foster-brother' may signify that he was brought up with Herod the Great's son Antipas. There is evidence from inscriptions, however, that the word was used as an honourable court title, 'the king's friend', and so it may only indicated that Manaen was a favourite of Herod the tetrarch." (Walker)
Herod the tetrarch - "Herod Antipas, who ruled Galilee during the public ministry of Christ." (Ryrie)
the Holy Spirit said - "In connection with the gift of prophecy, we read further that 'the Holy Ghost said ...' (Acts 13:2) that is, He revealed His will to the leaders at Antioch by direct communication. This was in perfect harmony with the gift of prophecy. We remember how, in the case of the other Saul, Israel's first king, the prophet Samuel received divine instructions in the same way, as 'the Lord said unto him, Behold the man whom I spake to thee of!' (1 Sam 9:17). It must be clearly understood, of course, that these supernatural gifts of 'prophecy' and of 'knowledge' have long since passed away. With respect to these gifts the Apostle Paul specifically stated, while they were still in existence: '...whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away (1 Cor 13:8, R.V.) and 'But now abideth faith, hope, love, these three; and the greatest of these is love' (1 Cor 13:13, R.V.). Thus the Holy Spirit has withdrawn the gifts of 'prophecy' and 'knowledge' along with the other supernatural gifts. Today we are to beware of those who claim to speak by the authority of some special revelation, nor must we expect the Holy Spirit to speak to us in direct communication. Many a wrong step has been taken by sincere believers because emotional reactions have been mistaken for facts, and it has been unscripturally supposed that 'The Lord told me' to do this or that. Even with respect to the understanding of the Scriptures the gift of knowledge has been withdrawn. The Spirit does not miraculously communicate the knowledge of His Word to certain individuals, or to those who may ask for it. It is only by prayerful and diligent study of the Word that the Holy Spirit enlightens and equips us to be workmen approved of God, not needing to be ashamed and rightly dividing the Word of truth (2 Tim 2:15)." (Stam)
set apart - "Paul was separated at his birth (Gal 1:15), at his conversion (Rom 1:1), and here at the beginning of his missionary activities." (Ryrie)
fasting - "The fasting here is thought by some to belong to the law of Moses, whereas in fact Moses' law does not command fasting. There are numerous cases of voluntary fasting in the pre-Pauline Scriptures, however, and it is also evident that those who sat in 'Moses' seat' had prescribed periods of fasting and had added them to the law. Thus the practice acquired a Judaistic flavor. In general, however, fasting was a very natural thing. Frequently it was simply the burden of prayer for some deep need that caused the supplicators to neglect or even to deliberately put off their meals. At other times it was occupation with the Word of God. Job said: 'I have esteemed the words of His mouth more than my necessary food (Job 23:12). There is nothing in this that is inconsistent with the dispensation under which we live, and it is surely pleasing to God at any time, if His people are so deeply exercised about spiritual things, so intensely occupied with prayer or the study of the Word, that they neglect or put aside the thought of food for a time. On the other hand, no believer in this dispensation of grace can subject himself to prescribed fasts without coming under the bondage and condemnation of legalism (Gal 4:9-10; 5:1,13; Col 2:20-21). Nor will fasting accomplish anything as a means of increasing our spirituality or obtaining blessings from God (Col 2:20-23)." (Stam)
laid their hands on them - "The laying on of hands was a formal sign of appointment to this service. The rite indicates a link or association between parties involved. Sometimes it was related to healing (Mk 5:23) or to the impartation of the Spirit (Acts 8:17; 9:17; 19:6) or, as here, was a sign of ordination for special service (Acts 13:1; 1 Tim 4:14)." (Ryrie)
"But what did it mean when they laid hands on them? One of their number had uttered that which was the voice of the Holy Spirit. The assembly or church had heard this call. They accepted it as from the Holy Spirit and were obedient to it. Then by the laying on the hands they expressed outwardly their fellowship and identification with the two who had been set apart to do the work to which the Holy Spirit had called. They had nothing to do with their work but to wish them the blessing of the Lord showing their fellowship in it. This is seen by the last sentence in the third verse. Unfortunately, the authorized version states that 'They sent them way.' Its correct rendering is 'They let them go.' The church, or the elders of the church, did not sent them away. The very next verse guards against such a thought, for it tells us 'They being sent fourth by the Holy Spirit.'" (Gaebelein)
"'The Church is at length prepared, after more than sixteen years, to begin formally and deliberately its work among the heathen.' This is the view held by one commentator on the opening verses of Acts 13 and this is the view popularly held by Fundamentalists. This view, of course, springs from the unfounded notion that under the so-called 'great commission' the eleven (later made twelve) were sent to proclaim 'the gospel of the grace of God' but that they proved unfaithful to their charge because of their 'narrow prejudice against the Gentiles,' and that therefore it became necessary for God to raise up Paul and send him to the Gentiles ... In his Silence of God, Sir Robert Anderson says regarding the fact that the Pentecostal believers had thus far gone to Jews only: '... if any are prepared to account for it by Jewish prejudice and ignorance, they may at once throw down this volume, for it is here assumed that the apostles of the Lord, speaking and acting in the memorable days of Pentecostal power, were divinely guided in their work and testimony' ... The apostles were divinely guided to declare that if, even then, the 'men of Israel' repented, their Messiah would return to fulfil to them all that their own prophets had foretold and promised of spiritual and national blessing. To represent this as Christian doctrine, or the institution of 'a new religion,' is to betray ignorance alike of Judaism and of Christianity. The speakers were Jews—the apostles of One who was Himself 'a minister of the circumcision.' Their hearers were Jews, and as Jews they were addressed. The Pentecostal Church which was based upon their testimony was intensely and altogether Jewish' (The Silence of God, Pp. 74-77).' ...before the raising up of Paul all was based on the great Abrahamic Covenant and the Old Testament promises that through Israel the nations should be blessed (Gen 22:17-18; Isa 60:1-3; etc.). This is why our Lord concentrated on bringing Israel to repentance and salvation, and this is why the apostles' ministry under the 'great commission' commenced with Israel (Lk 24:47; Acts 1:8). The one great difference between the commission in Matthew 10 and that given after the resurrection is that the one given after the resurrection assumed that Israel would now repent and that salvation could then be proclaimed among the Gentiles. But this is all separate and distinct from the commission later given to the Apostle Paul. The glorified Lord had not called Paul to fulfil a mission which the twelve had failed to carry out. He had raised up Paul to do another work, a work which the commission to the twelve did not at all contemplate. The twelve had been commissioned to bring all nations to Messiah's feet, beginning with Israel (Lk 24:47; Acts 1:8; 3:25-26). Paul, under a new program, was sent to proclaim grace to the Gentiles on account of Israel's rebellion (Acts 22:;17-21; Acts 13:45-47). The ministry of the twelve was based on the hope of Israel's response to the call to repentance and Messiah's speedy return to reign as King. Paul's ministry was based upon Israel's continued impenitence and the outpouring of grace from the rejected—and glorified—Lord. In 1 Corinthians 15:5,8 Paul speaks of himself as separate from the twelve. He had first been called as an apostle on the road to Damascus, far from Jerusalem, entirely apart from the authority of the twelve and independent of their 'great commission.' And now he is sent to go 'far hence' into Gentile territory, by the church at Antioch, again entirely apart from the authority of the twelve and independent of their 'great commission.' Indeed, one of the twelve had already died." (Stam)
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