Act 13:2, 47, Rom 1:5, 11:13, 15:16, Gal 2:7-8, Eph 3:7-8 | Barnes | STEP | Verse 2. As they ministered to the Lord . It is probable that this took place on some day set apart for fasting and prayer. The expression "ministered to the Lord" denotes, as they were engaged in prayer to the Lord, or as they were engaged in Divine service. The Syriac thus renders the passage. The Holy Ghost said . Evidently by direct revelation. Separate me . Set apart to me, or for my service. It does not mean to ordain , but simply to designate, or appoint to this specific work. For the work whereunto I have called them . Not the apostolic office, for Saul was called to that by the express revelation of Jesus Christ, , and Barnabas was not an apostle. The "work" to which they were now set apart was that of preaching the gospel in the regions round about Antioch. It was not any permanent office in the church, but was a temporary designation to a missionary enterprise in extending the gospel especially through Asia Minor and the adjacent regions. Accordingly, when, in the fulfillment of this appointment, they had travelled through Seleucia, Cyprus, Paphos, Pamphylia, Pisidia, etc., they returned to Antioch, having fulfilled the work to which they were separated. See . Whereunto I have called them . This proves that they received their commission to this work directly from God the Holy Spirit. It is possible that Paul and Barnabas had been influenced by the Spirit to engage in this work, but they were to be sent forth by the concurrence and designation of the church. (b) "Separate me" (c) "for the work" (+) "whereunto" "To which"

Acts 13:2

Verse 2. As they ministered to the Lord. It is probable that this took place on some day set apart for fasting and prayer. The expression "ministered to the Lord" denotes, as they were engaged in prayer to the Lord, or as they were engaged in Divine service. The Syriac thus renders the passage.

The Holy Ghost said. Evidently by direct revelation.

Separate me. Set apart to me, or for my service. It does not mean to ordain, but simply to designate, or appoint to this specific work.

For the work whereunto I have called them. Not the apostolic office, for Saul was called to that by the express revelation of Jesus Christ, Gal 1:12, and Barnabas was not an apostle. The "work" to which they were now set apart was that of preaching the gospel in the regions round about Antioch. It was not any permanent office in the church, but was a temporary designation to a missionary enterprise in extending the gospel especially through Asia Minor and the adjacent regions. Accordingly, when, in the fulfillment of this appointment, they had travelled through Seleucia, Cyprus, Paphos, Pamphylia, Pisidia, etc., they returned to Antioch, having fulfilled the work to which they were separated. See Acts 14:26,27.

Whereunto I have called them.

This proves that they received their commission to this work directly from God the Holy Spirit. It is possible that Paul and Barnabas had been influenced by the Spirit to engage in this work, but they were to be sent forth by the concurrence and designation of the church.

(b) "Separate me" Gal 1:13 (c) "for the work" 1Timm 2:7 (+) "whereunto" "To which"

Acts 13:47

Verse 47. For so, etc. Paul, as usual, appeals to the Scriptures in order to justify his course. He here appeals to the Old Testament, rather than to the command of the Saviour, because the Jews recognized the authority of their own Scriptures, while they would have turned in scorn from the command of Jesus of Nazareth.

I have set thee, etc. I have constituted or appointed thee. This passage is found in Isa 49:6. That it refers to the Messiah there can be no doubt. From the fortieth chapter of Isaiah to the end of the prophecies, Isaiah had a primary and main reference to the times of the Messiah.

To be a light. Jn 1:4.

Of the Gentiles. This was in accordance with the uniform doctrines of Isaiah, Isa 42:1, 44:3, 60:3,5,16, 61:6,9, 62:2, 66:12. Comp. Rom 15:9-12.

For salvation. To save sinners. Unto the ends of the earth, To all lands; in all nations. Acts 1:8.

(e) "saying" Isa 49:6

Romans 1:5

Verse 5. By whom. The apostle here returns to the subject of the salutation of the Romans, and states to them his authority to address them. That authority he had derived from the Lord Jesus, and not from man. On this fact, that he had received his apostolic commission, not from man, but by the direct authority o( Jesus Christ, Paul not unfrequently insisted. Gal 1:12, "For I neither received it of man, neither was I taught it, but by revelation of Jesus Christ." 1Cor 15:1-8, Eph 3:1-3.

We. The plural here is probably put for the singular. See Col 4.3. Comp. Eph 6:19,20. It was usual for those who were clothed with authority to express themselves in this manner. Perhaps here, however, he refers to the general nature of the apostolic office, as being derived from Jesus Christ, and designs to assure the Romans that he had received the apostolic commission as the others had. "We, the apostles, have received the appointment from Jesus Christ."

Grace and apostleship. Many suppose that this is a figure of speech, hendiadys, by which one thing is expressed by two words, meaning the grace or favour of the apostolic office. Such a figure of speech is often used. But it may mean, as it does probably here, the two things, grace, or the favour of God to his own soul, as a personal matter; and the apostolic office as a distinct thing, he often, however, speaks of the office of the apostleship as a matter of special favour, Rom 15:15,16, Gal 2:9, Eph 3:7-9.

For obedience to the faith. In order to produce, or promote, obedience to the faith; that is, to induce them to render that obedience to God which faith produces. There are two things therefore implied.

(1.) That the design of the gospel and of the apostleship is to induce men to obey God.

(2.) That the tendency of faith is to produce obedience. There is no true faith which does not produce that. This is constantly affirmed in the New Testament, Rom 15:18, 16:19, 2Cor 7:15, Jas 2:1.

Among all nations. This was the original commission which Jesus gave to his apostles, Mk 16:15,16, Mt 28:18,19. This was the special commission which Paul received when he was converted, Acts 9:15. It was important to show that the commission extended thus far as he was now addressing a distant church which he had not seen.

For his name. This means, probably, on his account, that is, on account of Christ, Jn 14:13,14, 16:23,24. The design of the apostleship was to produce obedience to the gospel among all nations, that thus the name of Jesus might be honoured. Their work was not one in which they were seeking to honour themselves, but it was solely for the honour and glory of Jesus Christ. For him they toiled, they encountered perils, they laid down their lives, because by so doing they might bring men to obey the gospel, and thus Jesus Christ might wear a brighter crown, and be attended by a longer and more splendid train of worshippers in the kingdom of his glory.

(1) "for obedience", or "to the obedience of faith" (g) "to the faith" Acts 6:7, Rom 16:26

Romans 11:13

Verse 13. For I speak to you Gentiles. What I am saying respecting the Jews, I say with reference to you who are Gentiles, to show you in what manner you have been admitted to the privileges of the people of God; to excite your gratitude; to warn you against abusing those mercies, etc. As Paul also was appointed to preach to them, he had a right to speak to them with authority.

I am the apostle of the Gentiles. The apostle of the Gentiles, not because other apostles did not preach to Gentiles, for they all did, except perhaps James; nor because Paul did not himself preach occasionally among the Jews; but because he was especially called to carry the gospel to the Gentiles, and that this was his original commission, (Acts 9:15) because he was principally employed in collecting and organizing churches in heathen lands; and because the charge of the Gentile churches was especially entrusted to him, while that of the Jewish churches was especially entrusted to Peter. See Gal 1:16, Eph 3:8, Gal 2:7,8. As Paul was especially appointed to this office, he claimed special authority to address, those who were gathered into the Christian church from heathen lands.

I magnify mine office. I honour (δοξαζω) my ministry; I esteem it of great importance; and by thus showing that the gospel is to be preached to the Gentiles, that the barrier between them and the Jews is to be broken down, that the gospel may be preached to all men, I show that the office which proclaims this is one of signal honour. A minister may not magnify himself, but he may magnify his office. He may esteem himself as less than the least of all saints, and unworthy to be called a servant of God, (Eph 3:8) yet he may feel that he is an ambassador of Christ, entrusted with a message of salvation, entitled to the respect due to an ambassador, and to the honour which is appropriate to a messenger of God. To unite these two things constitutes the dignity of the Christian ministry.

(n) "apostle of the Gentiles" Acts 9:15, Gal 1:16, Eph 3:8

Romans 15:16

Verse 16. The minister, (λειτουργον). This is not the word which is commonly translated minister, (διακονος). This word is properly appropriated to those who minister in public offices or the affairs of the state. In the New Testament it is applied mainly to the Levitical priesthood, who ministered and served at the altar, Heb 10:11. It is, however, applied to the ministers of the New Testament, as discharging substantially the same offices towards the church which were discharged by the Levitical priesthood; i. e., as engaged in promoting the welfare of the church, occupied in holy things, etc. Acts 13:2, "As they ministered to the Lord and fasted," etc. It is used in a larger sense still in Rom 15:27; 2Cor 9:12.

To the Gentiles. Comp. Rom 1:6, Acts 9:15.

Ministering, (ιερουργουντα). Performing the office of a priest in respect to the gospel of God. The office of a priest was to offer sacrifice. Paul here retains the language, though without affirming or implying that the ministers of the New Testament were literally priests to offer sacrifice. The word used here occurs nowhere else in the New Testament. Its meaning here is to be determined from the connexion. The question is, what is the sacrifice of which he speaks? It is the offering up--the sacrifice of the Gentiles. The Jewish sacrifices were abolished. The Messiah had fulfilled the design of their appointment, and they were to be done away. (See the epistle to the Hebrews.) There was to be no further literal sacrifice. But now the offerings of the Gentiles were to be as acceptable as had been the offerings of the Jews. God made no distinction; and in speaking of these offerings, Paul used figurative language drawn from the Jewish rites. But assuredly he did not mean that the offerings of the Gentiles were literal sacrifices to expiate sins; nor did he mean that there was to be an order of men who were to be called priests under the New Testament. If this passage did prove that, it would prove that it should be confined to the apostles, for it is of them only that he uses it. The meaning is this: "Acting in the Christian church substantially as the priests did among the Jews: that is, endeavouring to secure the acceptableness of the offerings which the Gentiles make to God."

That the offering up. The word here rendered offering up, (προσφορα), commonly means a sacrifice or an expiatory offering, and is applied to Jewish sacrifices, Acts 21:26, 24:17. It is also applied to the sacrifice which was made by our Lord Jesus Christ when he offered himself on the cross for the sins of men, Eph 5:2; Heb 10:10. It does not always mean bloody sacrifices, but it is used to denote any offering to God, Heb 10:5,8,14,18. Hence it is used in this large sense to denote the offering which the Gentiles who were converted to Christianity made of themselves; their devoting or dedicating themselves to God. The language is derived from the customs of the Jews; and the apostle represents himself figuratively as a priest presenting this offering to God.

Might be acceptable. Or, approved by God. This was in accordance with the prediction in Isa 66:20, "They shall bring all your brethren for an offering unto the Lord out of all nations," etc. This does not mean that it was by any merit of the apostle that this offering was to be rendered acceptable; but that he was appointed to prepare the way, so that their offering, as well as that of the Jews, might come up before God.

Being sanctified. That is, the offering being sanctified, or made holy. The sacrifice was prepared or made fit to be an offering, among the Jews, by salt, oil, or frankincense, according to the nature of the sacrifice, Lev 6:14, etc. In allusion to this, the apostle says that the offering of the Gentiles was rendered holy, or fit to be offered, by the converting and purifying influences of the Holy Spirit. They were prepared, not by salt and frankincense, but by the cleansing influences of God's Spirit. The same idea, substantially, is expressed by the apostle Peter in Acts 10:46, 11:17.

(1) "offering up" or, "sacrificing" (v) "up of the Gentiles" Isa 66:20 (w) "sanctified by the Holy Ghost" Acts 20:32

Galatians 2:7-8

Verse 7. The gospel of the uncircumcision. The duty of preaching the gospel to the uncircumcised part of the world; that is, to the Gentiles. Paul had received this as his peculiar office when he was converted and called to the ministry, see Acts 9:15, 22:21; and they now perceived that he had been specially intrusted with this office, from the remarkable success which had attended his labours. It is evidently not meant here that Paul was to preach only to the Gentiles and Peter only to the Jews, for Paul often preached in the synagogues of the Jews, and Peter was the first who preached to a Gentile, Acts 10; but it is meant that it was the main business of Paul to preach to the Gentiles, or that this was especially intrusted to him.

As the gospel of the circumcision. As the office of preaching the gospel to the Jews.

Was unto Peter. Peter was to preach principally to the circumcised Jews. It is evident that until this time Peter had. been principally employed in preaching to the Jews. Paul selects Peter here particularly, doubtless because he was the oldest of the apostles, and in order to show that he was himself regarded as on a level, in regard to the apostleship, with the most aged and venerable of those who had been called to the apostolic office by the personal ministry of the Lord Jesus.

(++) "contrariwise" "On the contrary" (&) "committed" "intrusted" (c) "unto me, as the gospel" 1Thes 2:4, 1Timm 2:7 Verse 8. For he that wrought effectually in Peter, etc. Or by the means or agency of Peter. The argument here is, that the same effects had been produced under the ministry of Paul among the Gentiles, which had been under the preaching of Peter among the Jews. It is inferred, therefore, that God had called both to the apostolic office. See this argument illustrated Acts 11:17.

The same was mighty in me, etc. In enabling me to work miracles, and in the success which attended the ministry.

(|) "effectually in Peter" "By" (**) "mighty in me" "Wrought powerfully by me" (++) "toward the Gentiles" "in the conversion of the Gentiles"

Ephesians 3:7-8

Verse 7. Whereof I was made a minister. Eph 3:2:.

According to the gift of the grace of God. It was not by my own seeking or merit; it was a free gift.

Of the grace of God. The sentiment is, that throughout it was a mere matter of grace that he was called into the ministry, and that so important an office was entrusted to him as that of bearing the gospel to the Gentiles.

By the effectual working of his power. Not by any native inclination which I had to the gospel, and not by any, power which I have put forth. It is by "the energy of his power. Comp. Gall 2:8. Locke understands this of the energy or power which God put forth in converting the Gentiles under his ministry. But it seems to me that it refers rather to the power which God put forth in the conversion of Paul himself, and putting him into the ministry. This is clear from the following verse. The meaning is, that such was his opposition to the gospel by nature, that nothing but the "energy of God" could overcome it, and that his conversion was to be traced to that alone.

(c) "effectual working" Isa 43:13 Verse 8. Unto me, who am less than the least of all saints. This is one of the class of expressions peculiar to Paul. The ordinary terms of language do not express the idea which he wishes to convey, and a word is therefore coined to convey an idea more emphatically. Comp. 2Cor 4:17. The word here used--ελαχιστοτερος--does not occur elsewhere in the New Testament. It is a comparative made from the superlative. Similar expressions are found, however, in later Greek writers. See Bloomfield and Rosenmuller for examples. The word means here, "who am incomparably the least of all the saints; or who am not worthy to be reckoned among the saints." It is expressive of the deep sense which he had of the sinfulness of his past life; of his guilt in persecuting the church and the Saviour; and perhaps of his sense of his low attainments in piety. 1Cor 15:9. Paul never could forget the guilt of his former life; never forget the time when he was engaged in persecuting the church of God.

The unsearchable riches of Christ. On the word riches, as used by Paul, see Eph 1:7. The word rendered unsearchable-- ανεξιχνιαστον occurs but once elsewhere in the New Testament, Rom 11:33, where it is rendered, past finding out. Rom 11:33. It means that which cannot be traced out, or explored; Which is inscrutable, or incomprehensible. The meaning here is, that there was a sufficiency in Christ which could not be traced out or explored. It was wholly incomprehensible. The fulness of the riches in him could not be appreciated. There is no more emphatic expression in the New Testament than this. It shows that the heart of the apostle was full of admiration of the sufficiency and glory that was in the Saviour; that he wanted words to express it; and that he considered it the highest honour to be permitted to tell the world that there were such riches in the Redeemer.

(d) "less than the least" 1Cor 15:9 (e) "riches of Christ" Col 1:27