Act 13:1-3, 1Ti 1:18 | JFB | STEP | 1. there were . . . certain prophets —(See on ). and teachers; as Barnabas, &c.—implying that there were others there, besides; but, according to what appears the true reading, the meaning is simply that those here mentioned were in the Church at Antioch as prophets and teachers. Simeon . . . Niger —of whom nothing is known. Lucius of Cyrene — ( ). He is mentioned, in , as one of Paul's kinsmen. Manaen —or Menahem, the name of one of the kings of Israel ( ). which had been brought up with —or, the foster brother of. Herod the tetrarch —that is, Antipas, who was himself "brought up with a certain private person at Rome" [JOSEPHUS , Antiquities, 17.1,3]. How differently did these two foster brothers turn out—the one, abandoned to a licentious life and stained with the blood of the most distinguished of God's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Lord Jesus and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemeth good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our Lord ( ) was of Herod's establishment, while Susanna's husband was his steward ( ), his foster brother's becoming a Christian and a prophet is something remarkable. and Saul —last of all, but soon to become first. Henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.

Acts 13:1-3

1. there were . . . certain prophets—(See on Ac 11:27).

and teachers; as Barnabas, &c.—implying that there were others there, besides; but, according to what appears the true reading, the meaning is simply that those here mentioned were in the Church at Antioch as prophets and teachers.

Simeon . . . Niger—of whom nothing is known.

Lucius of Cyrene— (Ac 2:20). He is mentioned, in Ro 16:21, as one of Paul's kinsmen.

Manaen—or Menahem, the name of one of the kings of Israel (2Ki 15:14).

which had been brought up with—or, the foster brother of.

Herod the tetrarch—that is, Antipas, who was himself "brought up with a certain private person at Rome" [JOSEPHUS, Antiquities, 17.1,3]. How differently did these two foster brothers turn out—the one, abandoned to a licentious life and stained with the blood of the most distinguished of God's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Lord Jesus and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemeth good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our Lord (Joh 4:46) was of Herod's establishment, while Susanna's husband was his steward (Lu 8:3), his foster brother's becoming a Christian and a prophet is something remarkable.

and Saul—last of all, but soon to become first. Henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.

2. As they ministered to the Lord—The word denotes the performance of official duties of any kind, and was used to express the priestly functions under the Old Testament. Here it signifies the corresponding ministrations of the Christian Church.

and fasted—As this was done in other cases on special occasions (Ac 13:3, 14, 23), it is not improbable that they had been led to expect some such prophetic announcement at this time.

the Holy Ghost said—through some of the prophets mentioned in Ac 13:1.

Separate me—So Ro 1:1.

for the work whereunto I have called them—by some communication, perhaps, to themselves: in the case of Saul at least, such a designation was indicated from the first (Ac 22:21). Note.—While the personality of the Holy Ghost is manifest from this language, His supreme divinity will appear equally so by comparing it with Heb 5:4.

3. laid their hands on them—(See on Ac 6:6) —"recommending them to the grace of God for the work which they had to fulfil" (Ac 14:26).

sent them away—with the double call—of the Spirit first, and next of the Church. So clothed, their mission is thus described: "They being sent forth by the Holy Ghost." Have we not here for all time the true principle of appointment to sacred offices?

Ac 13:4-12. ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS—AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED.

1 Timothy 1:18

18. He resumes the subject begun at 1Ti 1:3. The conclusion (apodosis) to the foregoing, "as I besought thee . . . charge" (1Ti 1:3), is here given, if not formally, at least substantially.

This charge—namely, "that thou in them (so the Greek) mightest war," that is, fulfil thy high calling, not only as a Christian, but as a minister officially, one function of which is, to "charge some that they teach no other doctrine" (1Ti 1:3).

I commit—as a sacred deposit (1Ti 6:20; 2Ti 2:2) to be laid before thy hearers.

according to—in pursuance of; in consonance with.

the prophecies which went before on thee—the intimations given by prophets respecting thee at thy ordination, 1Ti 4:14 (as, probably, by Silas, a companion of Paul, and "a prophet," Ac 15:32). Such prophetical intimation, as well as the good report given of Timothy by the brethren (Ac 16:2), may have induced Paul to take him as his companion. Compare similar prophecies as to others: Ac 13:1-3, in connection with laying on of hands; Ac 11:28; 21:10, 11; compare 1Co 12:10; 14:1; Eph 4:11. In Ac 20:28, it is expressly said that "the Holy Ghost had made them (the Ephesian presbyters) overseers." CLEMENT OF ROME [Epistle to the Corinthians], states it was the custom of the apostles "to make trial by the Spirit," that is, by the "power of discerning," in order to determine who were to be overseers and deacons in the several churches planted. So CLEMENT OF ALEXANDRIA says as to the churches near Ephesus, that the overseers were marked out for ordination by a revelation of the Holy Ghost to St. John.

by them—Greek, "in them"; arrayed as it were in them; armed with them.

warfare—not the mere "fight" (1Ti 6:12; 2Ti 4:7), but the whole campaign; the military service. Translate as Greek, not "a," but "the good warfare."