Acts 13:3

Act_13:3-12

And when they had fasted and prayed, and laid their hands on them, they sent them away.

Undying fame

History has contemptuously obliterated from her annals the names of countless kings, who have set forth from their capitals for the scourge or conquest of nations at the head of armies, and with all the pomp and circumstance of glorious war; but centuries after these conquerors are in their turn forgotten, whom she still deigns to commemorate, she will preserve in the grateful memory of mankind the names of these two poor Jews, who started on foot, staff in hand, with little, perhaps, or nothing in their scrip but the few dates that suffice to satisfy the hunger of the Eastern traveller. (Archdeacon Farrar.)

So they, being sent forth by the Holy Ghost, departed unto Seleucia.--

Seleucia

The port of Antioch, distant by land fifteen miles; by water, through the windings of the Orontes, forty-one miles. Built by the first Seleucus, it had by this time attained the privileges of a free city. Polybius described a very extensive excavation, which was the only communication between the city and the sea; and vestiges of its slopes and tunnels are still conspicuous. Two piers, the remains of its once magnificent harbour, retain the names of Paul and Barnabas. (Bp. Jacobsen.)

And from thence they sailed to Cyprus.--

The first missionary ship

I. Its bold crew.

1. The great Paul.

2. The noble Barnabas.

3. The youthful Mark.

II. Its fresh wind.

1. The east wind filled the sails.

2. The Holy Ghost inspired the teachers.

III. Its favourable anchorage. The renowned Cyprus, with its natural beauties and sinful abominations.

IV. Its great prizes.

1. The sorcerer vanquished.

2. The governor converted. (K. Gerok.)

Cyprus

The population of the island was largely Greek, and the name of the chief town at the east end recalled the history or the legend of a colony under Teucer, the son of Telamon, from the Salamis of the Saronic gulf. It owned Aphrodite, or Venus, as its tutelary goddess, Paphos being the chief centre of her worship, which there, as elsewhere, was conspicuous for the licentiousness of the harlot priestesses of her temple. The copper mines (the metal Cuprum took its name from the island), farmed by Augustus to Herod the Great, had attracted a considerable Jewish population, among whom the gospel had been preached by the evangelists of Act_11:19. An interesting inscription--the date of which is, however, uncertain, and may be of the second or third century after Christ--given in M. de Cesnolas Cyprus (p. 422), as found at Golgoi in that island, shows a yearning after something higher than the polytheism of Greece: Thou, the one God, the greatest, the most glorious name, help us all, we beseech Thee. At the foot of the inscription there is the name Helios, the sun, and we may probably see in it a trace of that adoption of the worship of Mithras, or the sun, as the visible symbol of Deity, which, first becoming known to the Romans in the time of Pompeius, led to the general reception of the Dies Solis (= Sunday) as the first day of the Roman week, and which, even in the case of Constantine, mingled with the earlier stages of his progress towards the faith of Christ. The narrative that follows implies that the prudence or discernment which distinguished the proconsul may well have shown itself in such a recognition of the unity of the Godhead; and it is worthy of note that M. de Cesnola (Cyprus, p. 425) discovered at Self, in the same island, another inscription, bearing the name of Paulus the Proconsul, who may, perhaps, be identified with the Sergius Paulus of this narrative. (Dean Plumptre.)

Cyprus and its people

Cyprus was by no means a reputable island: it was devoted to the goddess Venus, and you can imagine what her worship was, and what would be the fruitful licentiousness which sprang of it. It was the native country of Barnabas, and, as he was at first the leader of the missionary party sent out by the Church of Antioch, it was fit that Barnabas and Saul should begin preaching there. Landing at one end of the island the two apostolic men traversed it till they came to Paphos, where the Roman governor resided. Now, this Paphos was the central city of the worship of Venus, and was the scene of frequent profligate processions and abominable rites. We might call it the place where Satans seat is. Athanasius styled its religion the deification of lust. Neither men nor women could resort to the shrine of Venus without being defiled in mind and depraved in character. Yet it was no business of the apostles to stop away either from Cyprus or Paphos because they were the resorts of the gay and vicious; but the rather there was a special need for them to go thither with the purifying waters of the gospel. The more wicked the locality the more need for Christian effort in that very spot. (C. H. Spurgeon.)

Saul in Cyprus

1. Evangelistic work hitherto had been sporadic, the mere result of circumstances, or the prompting of spiritual instinct. The Church had made no direct effort to carry the truth abroad. But now Antioch has the honour of sending out the first heralds of the Cross. The vessel which carried them bore in the highest sense the fortune of the world. The two strangers were inaugurating a new era, and commencing a work which should be repeated, until every people shall have its sanctuary and its Scriptures, and the world bow to the happy reign of the Lord Jesus.

2. The evangelists landed at the nearest port, that of Salamis, which had a number of synagogues, while other towns usually had but one. It is to be borne in mind that numerous proselytes must have been in those synagogues, for paganism had greatly lost its hold, and the unsatisfied spirit of many sought refuge in Judaism. Such minds were the more easily impressed by the gospel, for they would find in it a doctrine that spoke to their inmost longings. A preference was given to the Jews. How could it have been otherwise? It was impossible even in the apostle of the Gentiles to throw off the attachments of blood and kindred.

3. Barnabas and Saul went through the whole isle as far as Paphos, a place infamous for its temple and dissolute worship. Here the gospel came again into contact with the magic of the East. Already it had confronted Simon at Samaria. Bar-Jesus--son of Jesus or Joshua, was with the governor--had attached himself to his court, and probably exercised no little sway over him as a confidential adviser. The proconsul had apparently thrown off the religion of his country, but had adopted none other. His soul was groping in darkness, scarce knowing what it yearned after. To a mind in such a state any doctrine claiming Divine authority is welcome, and the theology of this Jewish magician must have to some extent commended itself. It brought with it the unity and spirituality of the Divine Being--a refreshing doctrine to a mind wearied out with the very names of numberless divinities. But he was not satisfied, and the same desire that brought him under the power of Elymas led him to send for the preachers of a new religion. He could not be supposed to know much of the gospel, yet he seems to style it the Word of God, for it was in its character of a Divine revelation that he wished to hear it. It was not speculation or philosophy that his soul thirsted after.

4. The addresses of the evangelists produced a deep impression on the mind of the proconsul. The sorcerer could not suffer those impressions to be deepened. His selfish schemes would all vanish if his patron should yield to the teaching of this two strangers. So he sought to turn away the deputy from the faith. How, is not known; probably by sophistry and malignant insinuation. But so pertinacious was he and dexterous, that an example must be made of him; and Sauls first miracle must be one of judgment on a spiteful and irreclaimable adversary. The contest was, whether Elymas the sorcerer or the truth of Christ was to have the ascendency.

5. Saul, henceforth to be named Paul, has been during this mission rising to a full conception of his apostolical dignity and prerogative. The Spirit of God came upon him to do a mightier act than Samson ever did by the same influence. Intensely conscious of his position and what it involved at that awful moment, and looking on the wizard with an eye that read his soul, the anathema burst from his lips. Filled with the Holy Ghost--armed with a supernatural power to chastise the incorrigible--Paul said: O full of all subtilty--a master of low cunning and ingenious retort. And all mischief--facility of evil-working. Thou child of the devil--not a child of Jesus, as thy name is--proving thy lineage by showing thy fathers spirit and doing thy fathers work. Thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Not only the gospel, but also the old dispensation, which he contrived either to give a crooked turn, that it might lead in an opposite direction, or made it such a labyrinth that none could find their way in it save such as paid him for the clue.

6. The apostle adds the terrible words (verse 11). This challenge was Pauls first conscious putting forth of supernatural power. Strange that his earliest miracle should be one of doom--the infliction of such a blindness as in the moment of his conversion had come upon himself. That blindness was a symbol of Elymas spirit and work. His moral sense was blunted, and in attempting to sway Sergius Paulus, it was the blind leading the blind, while he needed to be led himself. His sin might be read in his judgment. His boast was of insight, but he was taught that he saw nothing. Infliction coming direct from Gods hand, often takes its shape from the crime. Ham mocked his father, and his doom was one of servitude, under which a fathers claims are ignored, Abimelech wished to add Sarah to his harem, and sterility was the penalty of his household. Israel, Gods first born, are kept in bondage, and Pharaohs first born fall before the destroying angel. Jeroboam put forth his hand against the man of God which had cried against the altar in Bethel, and his hand dried up, so that he could not pull it in again to him. When Herod accepted homage as a god, his godship was eaten up of worms, and gave up the ghost.

7. Paul had risen to the dignity and authority of his apostolate. He had a power to edification, though it now assumed a terrific aspect; and the deputy, awed and overcome, believed, being astonished at the doctrine of the Lord. He was awe-struck, and unable to refuse his assent. He could not allow the sorcerer to trifle with him any longer, nor durst he longer halt between two opinions. Thus judgment and mercy have been often associated. Behold, therefore, the goodness and severity of God! (J. Eadie, D. D.)

The first missionary intelligence

An emblem of all succeeding, representing missionary work--

I. In its manifold courses.

1. Externally, Seleucia and Cyprus, by sea and land.

2. Internally, to Jews and Gentiles.

II. In its severe contests.

1. With heathen vices--the worship of Venus at Paphos.

2. With heathen superstition--the Sorcerer Elymas.

III. In its blessed victories.

1. The powers of darkness are overthrown.

2. Souls are gained. (K. Gerok.)

Pauls fitness for his mission

He was a Jew, well up in the literature and prejudices of his countrymen. That surely would be a great help to him as he passed from Jewry to Jewry. He was fairly well read in Greek, and tolerably fluent; speaking it, however, as a ready Englishman is apt to speak French, with a bad accent and a faulty construction, but rapidly, impetuously, and to good purpose. Greek was the passport language in those days as French is now. Then Saul was a Roman citizen--by that he saved his life more than once. And lastly Saul had a large heart, a great fund of humanity. This made him fit to treat on equal terms with princes like Agrippa, without being above slaves like Onesimus. Saul had, too, the restless enterprise of all Natures great missionaries, explorers, and conquerors. In the early clays he was extraordinarily rash and reckless, and always utterly fearless, regardless of personal comfort and suffering--a perplexing and somewhat difficult person to work with, no doubt. In controversy unyielding, but subtle and full of tact in trying situations, and with an abnegation of self at all times perfect. In person, according to tradition, Saul was short in stature, with perhaps a stoop, rather bald, with black hair early streaked with grey, and a full beard; a defective eyesight, and perhaps a slight impediment in his speech. His bodily presence, men said, was mean, and his speech contemptible. But his soul made itself felt. People soon forgot what he looked like when he began to speak. There was a charm about him that few could resist. Such was Saul of Tarsus. Not mans conception of a popular preacher, but, taking him all in all, almost an ideal apostle to the Gentiles. (H. R. Haweis, M. A.)

And when they were at Salamis.--

Salamis

The Greek capital of the island on its eastern side, the nearest port to Seleucia, at the mouth of the Perdicas, the largest river in Cyprus, a little to the north of the Venetian capital, Famagusta. Under its subsequent name, Constantia, given when it had been rebuilt by Constantine after an earthquake, Salamis had Epiphanius for one of its bishops. Lactantius reports, that human sacrifices were offered there periodically till the time of Hadrian. (Bp. Jacobsen.)

They preached … in the synagogues.--

To the Jew first

There is always a gain in touching others at the point of sympathy, rather than at the point of divergence. A lawyer who would win over a jury, addresses himself first to the one man who is clearly on his side of the case, rather than to the eleven men who are against him, to begin with. The wife who proposes to carry her own way quietly, starts out by agreeing with her husband at some point; and with that beginning she will have him agreeing with her at the main point, before she is through with him. There is sound philosophy in this way of working, and Gods plan is always the perfection of philosophy. The Holy Ghost led the first foreign missionaries to begin their work abroad in the synagogues of their Jewish brethren. The Holy Ghost would now lead every Christian worker anywhere to look first for points of sympathy or agreement with those whom he would win over or influence, rather than to start out by recognising, and battling, differences and prejudices, which will thus be made to stand as permanent barriers to an agreement, when they might have been quietly passed, and left behind permanently. (H. C. Trumbull, D. D.)

They preached the Word of God

Those Christians have done most service who have in every instance trusted the Word for the power of the truth in it. Dr. James W. Alexander put in one of his letters, near the end of his career, the statement that, if he were to live his public life over again, he would dwell more upon the familiar parts and passages of the Bible, like the story of the ark, the draught of fishes, or the parable of the prodigal son. That is, he would preach more of the Word of God in its pure, clear utterances of truth for souls. When the saintly Dr. Cutler of Brooklyn died, the Sunday school remembered that he used to come in every now and then during the years of his history, and repeat just a single verse from the superintendents desk; and the next Lords day after the funeral, they marched up in front of it in a long line, and each scholar quoted any of the texts that he could recollect. The grown people positively sat there and wept, as they saw how much there was of the Bible in the hearts of their children, which this one pastor had planted. Yet he was a very timid and old-fashioned man; he said he had no gift at talking to children; he could only repeat Gods Word. Is there anybody now who is ready to say that was not enough for some good? (C. S. Robinson, D. D.)

They had also John to their minister.--

John Mark

Saul and Barnabas were highly educated men. Mark was a friend of the fisherman Peter--young, active, a useful courier, no doubt, but not in his habits or tastes the social equal of his companions. From the first Mark does not seem to have been one of them. His heart was still at Jerusalem, his sympathies were Judaic, his natural friend and master was Peter, not Saul. He had his own work, but he soon found he was not called to the Gentiles. No, Mark! When you get to Perga and see those wild hills of Pisidia in the distance, when you think of those heathen cities beyond, those treacherous lone countries, you wont care to face them. Your mother is at Jerusalem, your teacher also is there; you cannot assimilate brother Sauls strong anti-Judaic doctrines, just yet at least; you dont share his contempt for ceremonies. You are a little nettled at one so new to the work (not one of the twelve) posing as an authority not quite in accord either with Peter or James, and yet habitually, and without question, stepping in front of Barnabas. Saul thinks you lukewarm. You are not exactly that. Nevertheless, you will not go with him to work--you will return to Jerusalem. Perhaps you are right. You have your own work; do it in your own way. Had you gone with those two you might never again have sat at Peters feet, collected his memoirs, written that priceless, brief, matter-of-fact statement--the earliest, the most authentic of the Synoptic documents--which was once called Peters Gospel, and which we know as the Gospel according to Mark. (H. R. Haweis, M. A.)

And when they had gone through the isle unto Paphos.--

Paphos

Now Baffo, at the western extremity of the island, about a hundred miles from Salamis, on a rocky eminence about a mile and a half from the sea, with a small harbour, which at certain seasons affords no shelter from the prevalent winds. The city was restored by Augustus, after suffering most severely from an earthquake; but in Jeromes time its site was covered with ruins. (Bp. Jacobson.)

Paul in Paphos

Or the preaching of the Cross in its power to conquer the world. It conquers--

I. The sinful lusts of the world. In the lascivious myrtle and rose groves of Venus, the apostle plants the Cross of Christ as the symbol of repentance, and of the crucifixion of the flesh.

II. The false wisdom or the world. The deceits of Elymas dissolve before the light of evangelical grace and truth.

III. The power and weapons of the world. The Roman proconsul surrenders as a prisoner to the Word of God. (K. Gerok.)

They found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus.--

Prevalence of sorcery

The incident presents a true picture of the times. At that period impostors from the East, pretending to magical powers, had great influence over the Roman mind. The East, but recently thrown open, was a land of mystery to the western nations. Reports of the strange arts practised there, of the wonderful events of which it was the scene, excited almost fanatically the imagination both of the populace and the aristocracy of Rome. Syrian fortune tellers crowded the capital, and appeared in all the haunts of business and amusement. The strongest minds were not superior to their influence. Marius relied on a Jewish prophetess for regulating the progress of his campaigns. Pompey, Crassus, and Caesar sought information from Oriental astrology; Juvenal paints to us the Emperor Tiberius sitting on the rock of Capri, with his flock of Chaldaeans round him. The astrologers and sorcerers, says Tacitus, are a class of men who will always be discarded, and always cherished. (H. B. Hackett, D. D.)

Elymas the sorcerer

The word is Magos, the same as that used for the wise men, Mat_2:1, but it is obviously used here in the bad sense which had begun to attach to it even in the days of Sophocles, who makes Edipus revile Tiresias under this name, as practising magic arts (OEd. Rex., 387), and which we have found in the case of Simon Magos, the sorcerer. The man bore two names, one Bar-Jesus, in its form a patronymic, the other Elymas (an Aramaic word, probably connected with the Arabic Ulema, or sage), a title describing his claims to wisdom and supernatural powers. We have already met with a character of this type in the sorcerer of Samaria. The lower class of Jews here, as in Act_19:14, seem to have been specially addicted to such practices. They traded on the religious prestige of their race, and boasted, in addition to their sacred books, of spells and charms that had come down to them from Solomon. (Dean Plumptre.)

Paul and Elymas

1. Among the chief enemies to the gospel in early times was the sorcerer. He was the degenerate descendant of the astrologers and wise men of the courts of Pharaoh, and Babylon. They interpreted dreams, explained the language of the stars, and had knowledge of the laws of nature. We can account for their ascendency. It would be easy, e.g., for the wise man to account for the cure of disease, by ascribing it to his power over occult qualities or evil spirits. A mysterious look would do much!

2. They were the Jesuits of antiquity. Their one object was to make all things work together for the glory of their order. The stars, the past, the future, the dream, the disease, the earthquake, the eclipse, were all taxed for their interest. All depended on making men think that they had influence over nature. Thus their power rested on a lie.

3. The light of the East was waning, the craft of the sorcerer, therefore, moved westward, and the Rome of Tiberius was inundated with them.

I. The sorcerer lives on from age to age. He belongs to no particular profession, he is in all. There is the sorcery of the political economy school; the magician of literature; the false prophet of science; last, but not least, worse than all, is the Church Magus, who calls attention to himself instead of directing it to God. To make use of the Bible, of sacraments, of heaven and hell, to terrify men into conviction of our authority and influence, is the essence of modern sorcery. The ancient used a star, the modern a cross; the old Magus availed himself of diseases of the body, the new of diseases of the mind. For one man to stand up and proclaim himself to be possessed of power or privilege not possessed by all, is to write Elymas in large letters on his forehead.

II. Yes! And the curse of elymas is on you! The gospel darkens and blinds this sorcerer, by showing what are the right ways of the Lord. The apostle disclaimed all power. He came to turn men away from man; to say that all were sinners, he the chief; that all must turn to God, from all false and hollow supports; and being converted from man to God, they became, through faith in Christ, priests--offering up their bodies a living sacrifice through Christ. And anyone who calls away the attention of the priestly people offering themselves to God, to himself, is a thief and robber. The glory of the gospel is that it gives glory to God only. Let not the wise man glory in his wisdom, etc. The glory of the gospel is, that it points sinners to God, away from all human, secret ways of giving aid. These are the cunning craftiness, the sleight of men, which the apostle denounces; the enticing words of mans wisdom, the hidden things of dishonesty, which he disclaimed. The doctrine of the universal Christian priesthood, of the one sole High Priest, is, therefore, Paul meeting Elymas. This it is most needful to ponder; for human indolence, guilty fear, and love of power are all equally interested in the support of the sorcerer ecclesiastic.

III. They are blind, both sorcerer and victims. How blind to think it a greater thing to make himself mysterious, than to be simply a channel of Gods truth to a soul! How blind to think it better to seem than to be! How much more glorious to break in on superstition with, We are men of like passions with you, and come to turn you away from idols to the living God! How much greater to wake men up to a sense of their priesthood, than to claim an exclusive priesthood which degrades them! There is absolutely, then, but one way of dealing with Elymas and his victims, that is to preach the whole truth of Christ respecting the lofty privileges of the sons of God. We cannot, if we would, strike the sorcerer blind. He is blind, blinder he cannot be; but we can proclaim the truth he hides. We can tell them that the only way to be sure of the doctrine of the Lord, is to receive and experience its gracious influence; that we preach the unsearchable riches of Christ, to make all men see what is the fellowship of the mystery. (B. Kent, M. A.)

Which was with the deputy of the country, Sergius Paulus, a prudent man.--

Sergius Paulus

The first great trophy of the great Apostle of the Gentiles.

I. Taken from the midst of a hostile camp. A Roman, a man of power, a man of education.

II. Wrested from a crafty possessor. Elymas the sorcerer, as the representative of the falsely praised art of human sophistry.

III. As a permanent ornament to the apostle. Supplanting his Jewish name. (K. Gerok.)

A prudent man

In a worldly point of view, nothing could be considered more imprudent, than for a prominent man, in a Pagan empire, to recognise the claims of the prophet of Galilee, who had so lately been crucified at Jerusalem. Sergius Paulus ran the risk of losing, not only his office, but his life, and yet the Divine record describes him as A prudent man. The cunning, artful man is not prudent, neither is he always prudent who is most successful in the pursuit of worldly gain. Prudence is discovered in the preference which it gives to every object according to its relative value. And what better evidence can we have of it, than the choice of an everlasting portion in heaven, instead of being content with the short-lived pleasures of sin? How fearfully, in the great day of account, will the Holy Spirit of God vindicate this use of the term, when all other wisdom shall be proved to have been folly, and all other prudence insanity, except that which leads men too seek diligently for the pearl of great price, and when they have found it, to sell all that they have to purchase it! Are you acting the part of a prudent man, in Gods sight? Alas! in how many hundred ways has this point been brought home to the conscience of some thoughtless worldling, who is hardening his heart against it now! One can almost hear his imprudent resolution to delay, although he does not put it into words. A railway passenger observed three persons in the same car with himself, in three very different conditions. The first was a maniac, guarded by his keepers, who was on his way to an asylum, perhaps to spend weary years. Another was a culprit, in chains, on whom the iron hand of justice had seized. The third was a bride, gay and joyous, speeding onward to her new home, where a warm welcome awaited her. Thus are we all flying towards eternity; some, the veriest madmen, because they neglect to care for their souls; some, condemned culprits, for grievous violations of Divine law; and some, prepared for a Fathers welcome to the heavenly city. We all belong to one of these classes. Which one? (J. N. Norton, D. D.)

Christian prudence

I. Its nature.

1. The cunning man is not prudent.

2. The worldly-minded, persevering for their own advantage in this life, are not prudent.

3. Conceit of our own wisdom does not prove us among the prudent.

II. Its sphere. It is seen--

1. In an insatiable thirst for useful knowledge.

2. In the preference it gives to every object according to its relative value.

3. In the subordination of the passions.

4. In foresight of, and provision for, circumstances.

5. In a willing subjection to reproof.

6. In a capacity to be silent on fit occasions.

7. In observing the fittest seasons for the improvement of opportunities.

III. Its means and motives.

1. Be it your concern to imbibe a fixed sense of its vast importance.

2. Consider the numerous evils sure to result from its absence.

3. Remember that prudence sweetens all the endearing charities of domestic life.

4. Prudence increases and facilitates the means of doing good.

5. Prayer and an intimate acquaintance with the Scriptures are the grand means of its successful cultivation. (G. Clayton.)

Prudence, false

James I once said of armour, that it was an excellent invention, for it not only saved the life of the wearer, but it hindered him from doing harm to anybody else. Equally destructive to all usefulness is that excessive prudence upon which some professors pride themselves; not only do they escape all persecution, but they are never able to strike a blow, much less fight a battle, for the Lord Jesus. (C. H. Spurgeon.)

Prudence imprudent

Prudence, in its ordinary and most inadequate sense, has done little for the world, except to tease and hinder many of its masters. It would have kept every mariner from the deep, and deterred every traveller from the desert; it would have put out the fires of science, and clipped the wings of poetry; it would have kept Abram at home, and found Moses a comfortable settlement in Egypt. Beware of imprudent prudence; it will lull you to sleep, and bring you to a nameless and worthless end.

Prudence defined

Prudence is that virtue by which we discern what is proper to be done under the circumstances of time and place. (Milton.)

Prudence is the art of choosing

He is prudent who among many objects can distinguish that which deserves the preference. (L. M. Stretch.)

Prudence is practical wisdom,

and comes of the cultivated judgment. It has reference in all things to fitness, to propriety, judgment wisely of the right thing to be done, and of the right way of doing it. It calculates the means, order, time, and method of doing. Prudence learns of experience, quickened by knowledge. (S. Smiles, LL. D.)

Prudence: its necessity for self-protection

The child who has only sailed his paper boat on the edge of a placid lake, might wonder what was wanted with enormous beams and bars of iron, innumerable bolts and screws, and clasps, and bars of metal, in making a ship. Ask the sailor and he will answer. He says we must be prepared for something more than calm days, we must look ahead, the breakers will try us, the winds will put us to the test, we may come upon an unknown rock; we must be prepared for the worst as well as for the best. We call this prudence. We condemn its omission. We applaud its observance. What of men who attempt the stormy and treacherous waters of life without having any regard for the probable dangers of the voyage? (J. Parker, D. D.)

Seeking for the truth

The position of Sergius Paulus was just this. On the one side were the spirit-stirring reports of a Divine message; and on the other, this false prophet plying all his subtle arts to discredit it. The situation is not an uncommon one. A young man often finds himself standing between his evil genius and his faithful friend, without very clearly discerning which is which, or wavering between the tidings of salvation and the spells of infidelity, and the question with him is, in which direction shall he turn? like a traveller standing where two roads meet, at the foot of a guide post, unable in the grey twilight of morning, to read it, and knows not which will lead him to his home. In the case before us, the deputy was a prudent man, i.e., thoughtful, having a spice of common sense; and therefore he sent for the apostle, etc.

I. The deputy, being in doubt, seeks farther light.

1. It is natural to suppose that some features in the reports which had reached him impressed him favourably, and that others were perplexing. Elymas, playing upon his old prejudices, would take care to exaggerate some and to explain others away, and to feed his Roman pride; but after all his arts were exhausted, the deputy still desired additional light, and determined to act for himself. All this suggests to us an honest mind. He does not rush to a conclusion; does not all at once swear by Bar-Jesus or by Barnabas, or even take a middle course, and dismiss the whole matter from his thoughts; but he determines to get more knowledge.

2. Now, there are many professed truth seekers in the world who vaunt their love of truth and proclaim certain principles with unflinching boldness. But they never go a step out of their way to catch the sound of any voice but their own, or of their own school. Their reading is all on one side; and their beliefs float along with the same tide as their worldly interests. But he who unfeignedly sets himself to the pursuit of truth, welcomes her in every situation and guise. It is not this system or that which he seeks. Truth is the pearl of great price, for which he is prepared to sell all that he has, even if it be found beneath his feet and entrusted with miry clay.

II. The deputy desired to hear the Word of God.

1. Barnabas and Saul did not come with a philosophy or a new theory. They claimed to speak in the name of God, and to be entrusted with His own Word, and it was this which the deputy was anxious, or, at least, curious, to hear.

2. It is difficult, perhaps impossible, for us to conceive the thrill of interest which the very phrase the Word of God would awaken in a devout, truth seeking, heathen soul, and yet most natural. The soul was made for God. In its fallen state it is unconscious of this. But when God is pleased to breathe upon it, it begins to yearn after Him, and soon finds the signs of His presence, but it wants to hear His voice.

3. Imagine, then, the impetuous rush of feeling when the deep silence is broken by the voice of God; or when only the report comes--God has spoken! But someone may say, but, after all, it may really not be the Word of God, but some specious fabrication. Possibly, for many false prophets had gone out into the world, as, e.g., this Elymas the Sorcerer. There was the possibility that Paul and Barnabas might be pretenders of the same kind. But suppose your father had gone to a distant part of the world, and after a long absence you were hoping for his return, would not every new voice, every reported arrival naturally excite the question, Is this he? And if the news reached you that a gentleman from a far country had arrived at a distant port, answering somewhat to the description of your father, how eagerly would you set out to ascertain the fact and to rush into his arms! But if the tidings arrived that your father had returned, though, after all, it might be a false report, yet how enthusiastically would you fly to meet him! So, in like manner, if you hunger after your heavenly Father, and anything comes in the shape of a message from Him, you will certainly determine to hear it. It may possibly, after all, not be His word, but you will hear it. There can be no harm in hearing it. It may be your Fathers arrival.

III. The deputy desired to hear the word of God at first hand.

1. It is always best to go to headquarters for our information. Judge not of any man, or system, or Church through the eyes of another, but look and see with your own. There must have been all kinds of rumours in reference to Paul and Barnabas, rumours exaggerating, disparaging, caricaturing, or falsifying. Now, there are many people in our day, and, no doubt, there were some then, who would have contented themselves with these flying reports, and would, perhaps, have helped to distort and to spread them. Or they might have made a selection, each taking up just those elements which were most congenial with his own tendencies. But the sensible man who wanted to know the truth would have done just what the deputy did--sent for the apostles. Pay all proper respect to the judgments of others, and open your ears to every voice which may possibly direct your way; but, in dependence on the guidance of Gods Spirit, examine and judge for yourself; for you are responsible for yourself, and you have your account to render at last to God.

2. But I would especially urge this course in reference to your own study of the Word of God. You desire to hear it. Then do as the deputy did. The Scriptures are in your hands, and you can read them for yourselves. This is the best school in which to learn spiritual truth. Do not be content with the mere assertions of others as to what is contained in the Scriptures; but like the noble Bereans, search the Scriptures themselves daily, to see if these things are so. But take care how you deal with them; not hastily or lightly caught by the sound of words, or the first blush of a text; not taking out of it what you have first put in, but making it your earnest endeavour to draw from it what God has intended to teach and nothing else. Before all things, therefore, invoke the Divine Spirit of light and truth. Then take the best help you can get, in order to reach the real meaning; compare one part of Scripture with another. This may be a toilsome labour, but it is gainful. Men do not shrink from the labour and dangers of mining. The Scripture is a mine, which must be worked with equal earnestness and hard labour, but with infinitely more profit (Pro_2:3). In this manner the Bible becomes its own witness, and proves itself to be the Word of God.

IV. The deputy having desired to hear the Word of God, was favoured with a wonderful display of its Divine power. But the Spirit of truth, here as everywhere, was too mighty for the spirit of lies. Here was the man who was going to enlighten others, himself immersed in darkness; he, who was going to lead all wanderers, is seeking someone to lead himself by the hand. There, as you see him staggering and groping about in bewilderment, how striking is the emblem of the dismal confusion of his soul! He had opened his eyes to stare impiously at the glorious Sun of truth, and its beams have blinded him. The Roman is astonished at the doctrine of the Lord, and, convinced by such overwhelming evidence, becomes a believer in the gospel of Christ. Observe--

1. That the form in which this Divine manifestation was made was one of power. This was the one thing which the Romans reverenced. They had little taste for the speculations of philosophers, or for the tenderness of poets. They were not fascinated by the arts, unless, indeed, in the creations of stately and massive buildings; but they were profoundly impressed with power. They had aspired, not without success, to be the masters of the world, and to give laws to subject nations. Sergius Paulus was a Roman, and had come with these proud conceptions to rule over Cyprus. A gospel preached by a few poor Jews, having for its object a crucified Jew, would naturally appear to him a weak and contemptible thing, which no eloquence could render worthy of his notice. But when Paul, speaking in the name of the living God, hurled the thunderbolt of His vengeance against an impostor, the pride of the Roman was subdued into a humility of wondering reverence.

2. That the power of God is here put forward to expose imposture and to unmask pretence. It was a false prophet who was thus smitten with blindness. It was the lurid light of cunning and lies which was quenched by the sunbeams of truth. The Roman ruler must have in this event recognised the awful presence of a God of purity, whose eye pierced into the inner chambers of the soul, and to whom lying lips are an abomination. And therefore he believed. If you will earnestly bring yourselves into contact with the Word of God, you, too, in like manner, will become the witnesses of its Divine power. But there is a mist and a darkness still ready to fall on those who, like Elymas, deal in hypocrisies. Beware how you stifle your hidden convictions, or disguise your real character, or deal in hollow pretence. (J. M. Charlton, M. d.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

13:3 the men laid their hands on them: This solemn act was only done after more fasting and prayer; the Pastoral Epistles warn against laying hands on a person to appoint that person as a Christian leader without due care and diligence (1 Tim 5:22). At this point, Barnabas and Saul were sent . . . on their way as missionaries of the church at Antioch.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 13:3. Νηστεύσαντες, when they had fasted) afresh: with which comp. Act 13:2. So they did, ch. 14, 23, when ordaining elders in every church. [By many, fastings are held in less account than is proper.—V. g.]—ἐπιθέντες, having laid their hands on them) Paul had hands laid on him the second time (comp. ch. Act 9:17).

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_13:3. The translation must be: Afterwards, after having fasted and prayed and laid their hands on them (as the consecration communicating the gift of the Spirit for the new and special holy office, comp. on Act_6:6), they sent them away. For there is here meant a solemnity specially appointed by the church on occasion of that address of the Spirit, different from the preceding (Act_13:2); and not the termination thereof (Kuinoel and many others: jejunio et precibus peractis). This is evident from the words of Luke himself, who describes this act differently (νηστεύσ. κ. προσευξ.) from the preceding (λειτουργ. κ. νηστ.), and by τότε separates it as something later; and also because νηστεύσαντες, in the sense of when they had finished fasting does not even give here any conceivable sense.

ἀπέλυσαν] What the Spirit had meant by εἰς ἔργον, ὃ προσκέκλ. αὐτούς, might, when they heard that address, come directly home to their consciousness, especially as they might be acquainted in particular with the destination of Saul at Act_9:15; or might be explained by the receiver and interpreter of the Spirits utterance.

That, moreover, the imposition of hands was not by the whole church, but by its representatives the presbyters,[4] was obvious of itself to the reader.

[4] Not by the prophets and teachers (Otto, Pastoralbr. p. 61; Hoelemann, l.c.); for the subject of vv. 2, 3 is the church, and its representatives are the presbyters, Act_20:17; Act_20:28, Act_11:30, Act_15:2-23; 1Ti_4:14. The church sends the two missionaries to the Gentiles, and consecrates them by its office-bearers (Rom_12:8; 1Ti_5:17).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 13:3 . τότε probably indicating a new and special act of fasting and prayer. But is the subject of the sentence the whole Ecclesia , or only the prophets and teachers mentioned before? Ramsay maintains that it cannot be the officials just mentioned, because they cannot be said to lay hands on two of themselves, so that he considers some awkward change of subject takes place, and that the simplest interpretation is that the Church as a whole held a meeting for this solemn purpose ( cf. πάντες in ). But if the whole Church was present, it does not follow that they took part in every detail of the service, just as they may have been present in the public service of worship in Act 13:2 (see above) without λειτουργ . τῷ Κ . equally with the prophets and teachers ( cf. Felten and also Wendt). There is therefore no reason to assume that the laying on of hands was performed by the whole Church, or that St. Luke could have been ignorant that this function was one which belonged specifically to the officers of the Church. The change of subject is not more awkward than in Act 6:6 . Dr. Hort is evidently conscious of the difficulty, see especially Ecclesia , p. 64. No doubt, on the return of the two missionaries, they report their doings to the whole Church, Act 14:27 , but this is no proof that the laying on of hands for their consecration to their mission was the act of the whole Church. That prophets and teachers should thus perform what is represented in Acts as an Apostolic function need not surprise us, see Gore, u. s. , pp. 241, 260, 261. A further question arises as to whether this passage conflicts with the fact that St. Paul was already an Apostle, and that his Apostleship was based not upon his appointment by man, or upon human teaching, but upon a revelation from God, and upon the fact that he had seen the Lord. It is certainly remarkable that both Barnabas and Saul are called Apostles by St. Luke in connection with this first missionary journey, and that under no other circumstance does he apply the term to either, Act 14:4 ; Act 14:14 , and it is possible that the title may have been given here in a limited sense with reference to their special mission; see Hort, Ecclesia , pp. 28, 64, 65. But at the same time we must remember that in the N.T. the term ἀπόστολος is never applied to any one who may not very well have satisfied the primary qualification of Apostleship, viz. , to have seen the Lord, and to bear witness to His Resurrection, see Lightfoot, Galatians , p. 95 ff. (as against the recent statements of McGiffert, Apostolic Age , p. 653): “We have no reason to suppose that this condition was ever waived, unless we throw forward the Teaching into the second century,” Gwatkin, “Apostle,” Hastings’ B.D.: see further, Lightfoot, Philippians , p. 350, additional note on the Didaché . This we may accept, except in so far as it bears upon the Didaché , in which the Apostles (only mentioned in one passage, Act 11:3-6 ) may be contrasted rather than compared with the Apostles of the N.T., inasmuch as they are represented as wandering missionaries, itinerating from place to place, in days of corruption and gross imposture, and inasmuch as the picture which the Didaché reveals is apparently characteristic of a corner of Church life rather than of the whole of it; Moberly, Ministerial Priesthood , p. 176; Bright, Some Aspects of Primitive Church Life , p. 34, and the strictures of Bigg, Doctrine of the Twelve Apostles , pp. 27, 40 ff. It may of course be urged that we know nothing of Barnabas and of the others, to whom Lightfoot and Gwatkin refer as to their special call from Christ, whilst in the case of St. Paul we have his own positive assertion. But even in his case the laying on of hands recognised, if it did not bestow, his Apostolic commission, and “the ceremony of Ordination when it was not the channel of the grace was its recognition,” Gore, u. s. , pp. 257 267, 383, 395, etc., and see especially the striking passage in Moberly, Ministerial Priesthood , pp. 107, 108.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Fast, and solemn prayers were used before the laying on of hands.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

laid their hands on them--(See on Act 6:6) --"recommending them to the grace of God for the work which they had to fulfil" (Act 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?

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. And when they had fasted and prayed, and laid their hands on them]

1. They fasted: this was probably done by the whole Church.

2. They prayed, that God would bless and prosper them in their work.

3. They land hands upon them; thus solemnly appointing them to that particular work.

But was it by this fasting, praying, and imposition of hands that these men were qualified for this work? No. God had already called them to it, Ac 13:2, and he who called them had qualified them. Both their call and their qualification came from God; but he chose that they should have also the sanction of that Church of which they had been members; and therefore he said, Separate me, c. The ordination of elders among the Jews was by three persons and here we find three, Simeon, Lucius, and Manaen, ordaining two others, Barnabas and Saul. But how did the Jews ordain? Not by imposition of hands: this is strictly forbidden, see Maimon. Sanh. chap. 4. "After what manner is the ordaining of elders for ever? Not that they should lay their hands on the head of an elder; but only that they should call him Rabbi, and say to him, Behold, thou art ordained, and hast power of judging, c." It is remarkable that the imposition of hands in the ordaining of elders was not used among the ancient Jews, probably never under the first temple and rarely, if ever, under the second. See Lightfoot on this place. The Church at Antioch, however, did depart from this custom: they put their hands on the heads of Barnabas and Saul; thus designating them to be the persons whom they, under the direction of the Holy Spirit, sent to preach the Gospel of Christ to the heathen.

When the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them, and the elders of the Church, in consequence, prayed, fasted, and laid their hands upon them, they certainly understood that by acting thus they fulfilled the mind of the Spirit. Hence, is it not evident that, when the elders of the Church of God have good reason to believe that He has called certain persons to the work of the ministry, and qualified them for that work, they should proceed as the elders of the Church of Antioch did; and by fasting, prayer, and imposition of hands, separate those persons for the work whereunto God has called them. Such persons will consider themselves accountable to GOD and his Church, and should take care how they use the gift and authority received from both. Is it not being wise above what is written to say, "When God has called and given authority, there is no need of ordination or appointment from man?" I would just ask the objector, Why, then, when God had called Barnabas and Saul to the work, did he command the Church to separate them to him for that very work? And why did they, in obedience, fast, pray, and lay hands upon them? I shall dispute with no man about the superior excellence of the episcopal or presbyterian form in ordination: if all the preliminaries be right, they may be both equally good, for all that I have ever been able to learn to the contrary; but that there should be some proper scriptural form attended to, I am fully satisfied. Besides, if the plan of the Church at Antioch were regularly and faithfully followed, in sending forth the ministers of the Gospel, no man can prove that God would not own them in an especial manner, and more particularly prosper their work. But, O ye rulers of the Church! be careful, as ye shall answer it to God, never to lay hands on the head of a man whom ye have not just reason to believe God has called to the work; and whose eye is single, and whose heart is pure. Let none be sent to teach Christianity, who have not experienced it to be the power of God to the salvation of their own souls. If ye do, though they have your authority, they never can have the blessing nor the approbation of God. "I sent them not: therefore they shall not profit this people at all, saith the Lord." Jer 23:32.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3. When they had fasted and prayed. That they may obey the oracle, they do not only send Paul and Barnabas away; but also with a solemn rite they appoint them to be the apostles of the Gentiles; it is without question that this was a public fast. Luke said before, that they were fasting, forasmuch as they were busied in their ministry: it might be that that was according to the custom; but now there is another reason, for in appointing a public fast, which used to be done in hard matters and of great importance, they provoke both themselves and others unto an earnest ferventness in prayer, for this is oftentimes added in Scripture as a help to prayer; but (it was a matter of such weight to erect the kingdom of Christ amongst the Gentiles) the teachers of Antioch do not without cause earnestly pray the Lord, that he will enable his servants; and that was not the end of their prayer, that God would, by his Spirit of wisdom and discretion, govern their judgments in choosing, because all disputation or doubting concerning this matter was taken away; but that God would furnish those with the Spirit of wisdom and strength whom he had already chosen to himself, that he would strengthen them with his power against all the invasions of Satan and the world, that he would bless their labors, that they might not be unfruitful, that he would open a gate for the new preaching of the gospel.

The laying on of hands which Luke reckoneth up, in the third place, was a kind of consecration, as we have said, (Acts 6:6.) For the apostles retained the ceremony which was used amongst the Jews, according to the old custom of the law; as also kneeling, and such rites, which were profitable to exercise godliness. In sum, this is the end why they laid their hands upon Barnabas and Paul, that the Church might offer them to God, and that they might with their consent declare that this office was enjoined them by God; for the calling was properly God’s alone, but the external ordaining did belong to the Church, and that according to the heavenly oracle.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) And when they had fasted and prayed.—The repetition of the words that had been used in Act_13:2 seems to imply that the fast was prolonged till the laying-on of hands had been completed. The new command called for that intensity of spiritual life of which fasting was more or less the normal condition.

And laid their hands on them.—See Note on Act_6:6. This was, as before, the formal act by which the Church attested its acceptance of the divine mission of those on whom hands were laid, and implored for them the divine blessing.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. This verse implies a solemn dedication service at the end of the ministration and fasting with which the devotions of the Church had commenced.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when they had fasted and prayed,.... Not when they had done fasting and praying, at the time the Holy Ghost made an impulse on their minds, to separate two of their brethren to a work they were appointed to; but at another time, which was fixed for that purpose; when they fasted and prayed, not for direction, who they were to set apart and send; for the persons were before pointed out to them, but that they might have every needful gift and qualification for the work, and be succeeded in it:

and laid their hands on them; not as ordaining them, for this was not an ordination; the Apostle Paul particularly was not ordained an apostle by man, but by Jesus Christ; who personally appeared to him, and made and ordained him his minister and apostle; and much less by men inferior to himself, as Simeon, Lucius, and Manaen were; but this was a gesture and ceremony used among the Jews, when they wished any blessing or happiness to attend any persons; and so these prophets, when they separated Paul and Barnabas from their company, and were parting from them, put their hands on them, and wished them all prosperity and success: could this be thought to be an ordination, as it cannot, since both of them were stated and authorized ministers of the word, and one of them an apostle long before this; there might seem some likeness between it and the Jewish ordination of elders, which was done by three (b), as here were Simeon, Lucius, and Manaen; but then this was not done without the land of Israel, as here, nor by imposition of hands (c): now when they had thus prayed for them, and wished them well, they sent them away; to do the work they were called unto; not in an authoritative way, but in a friendly manner they parted with them, and bid them farewell.

(b) Misn. Sanhedrin, c. 1. sect. 3. (c) Maimon. & Bartenora in ib. & Maimon. Hilchot Sanhedrin, c. 4. sect. 2, 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 And when they had fasted and prayed, and laid their hands on them, they sent them away.

Ver. 3. Laid their hands on them] So separating and consecrating them to the work, as they did of old the beast for sacrifice, by laying their hands thereon.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And when they had fasted - They were fasting when they were commanded to set them apart. Yet this probably refers to an appointed day of prayer, with reference to this very purpose. The first formal mission to the Gentiles was an important event in the church, and they engaged in this appointment with deep solemnity and with humbling themselves before God.

And prayed - This enterprise was a new one. The gospel had been preached to the Jews, to Cornelius, and to the Gentiles at Antioch. But there had been no solemn, public, and concerted plan of sending it to the Gentiles, or of appointing a mission to the pagan. It was a new event, and was full of danger and hardships. The primitive church felt the need of divine direction and aid in the great work. Two missionaries were to be sent forth among strangers, to be exposed to perils by sea and land; and the commencement of the enterprise demanded prayer. The church humbled itself, and this primitive missionary society sought, as all others should do, the divine blessing to attend the labors of those employed in this work. The result showed that the prayer was heard.

And laid their hands on them - That is, those who are mentioned in Act 13:1. This was not to set them apart to the apostolic office. Saul was chosen by Christ himself, and there is no evidence that any of the apostles were ordained by the imposition of hands (see Act 1:26 notes; Mat 10:1-5 notes; Luk 6:12-16 notes), and Barnabas was not an apostle in the original and unique sense of the word. Nor is it meant that this was an ordination to the ministry, to the once of preaching the gospel, for both had been engaged in this before. Saul received his commission directly from the Saviour, and began at once to preach, Act 9:20; Gal 1:11-17. Barnabas had preached at Antioch, and was evidently recognized as a preacher by the apostles, Act 9:27; Act 11:22-23. It follows, therefore, that this was not an ordination in the doctrinal sense of this term, either Episcopal or Presbyterian, but was a designation to a particular work - a work of vast importance; strictly a missionary appointment by the church, under the authority of the Holy Spirit. The act of laying hands on any person was practiced not only in ordination, but in conferring a favor, and in setting apart for any purpose. See Lev 3:2, Lev 3:8,Lev 3:13; Lev 4:4, Lev 4:29; Lev 16:21; Num 8:12; Mar 5:23; Mar 16:18; Mat 21:46. It means in this case that they appointed them to a particular field of labor, and by laying hands on them they implored the blessing of God to attend them.

They sent them away - The church by its teachers sent them forth under the direction of the Holy Spirit. All missionaries are thus sent by the church; and the church should not forget its ambassadors in their great and perilous work.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Fasting and prayer, imposing their hands upon them. By which is clearly expressed, the manner in which the ministers of God were, and are still ordained bishops, priests, deacons in the Church. (Witham) --- Interpreters are much divided in opinion, whether this imposition of hands be a mere deputation to a certain employment, or the sacramental ceremony, by which orders are conferred. Sts. Chrysostom, Leo, &c. are of the latter opinion; nor does it any where appear that St. Paul was bishop before this. Arator, sub-deacon of the Church of Rome, who dedicated in the year 544 his version of the Acts of the Apostles into heroic verse to Pope Virgilius, attributes this imposition of hands to St. Peter: ----------Quem mox sacravit euntem

Imposita Petrus ille manu, cui sermo magistri

Omnia posse dedit.----------

--- See his printed poems in 4to. Venice, an. 1502. Arator was sent in quality of ambassador from Athalaric to the emperor Justinian. --- Following the practice of the apostles, the Church of God ordains a solemn and general fast on the four public times for ordination, the ember days, as a necessary preparation for so great a work, and this St. Leo calls also an apostolical tradition. See St. Leo, serm. ix. de jejun. and ep. lxxxi. chap. 1. and serm. iii. and iv. de jejun. 7. mensis.--- Nor was this fasting a fasting from sin, as some ridiculously affirm, for such fasting was a universal obligatin: nor was it left to each one’s discretion, as certain heretics maintained. See St. Augustine, hæres. iii.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

When they had fasted and prayed; a good preparation to enter into any business with, whereby they acknowledged that all success must come from God. Our blessed Saviour himself would not enter upon his ministry till he had fasted forty days, Mat 4:2, compared with Mat 4:17.

Laid their hands on them; Barnabas and Saul being called to be apostles already, this laying on of their hands upon them signifies,

1. Their being set apart to this particular employment they were now to be sent about.

2. The approbation of the church to that heavenly call they had.

3. Their praying for God’s blessing upon them, and success upon the work they went for.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Laid their hands—The imposition of hands is here used to “ordain” these men, not to an “order,” but to a mission. It did not make them deacon, elder, or bishop, but missionaries, either for this single expedition, or to the world at large, Jew or Gentile, as the Spirit pleased. The rule that limits the laying on of hands to special permanent orders is ecclesiastical rather than biblical. The two were not certainly at this time ordained as apostles, for no man was ever so ordained but by Christ himself. Christ’s acts ordained the twelve; his choice through the lot ordained Matthias, (Act_1:23-25;) his call (Act_22:21; Act_26:17) ordained Paul, as the fulness of the Spirit authenticated him. (See note on Act_13:9.)

Sent them away—As in the following verse they are said to be sent by the Holy Ghost.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Then for and, A.V. It does not follow that the laying on of hands was on the same day. On the contrary, the mention of the fasting again in this verse makes it impossible so to understand it. Doubtless, on receiving this intimation of the Spirit, they fixed a day for the ordination, and prepared for it by fasting and prayer. The ember days of the Church before ordinations are m accordance with this precedent of Holy Scripture. With this departure of Barnabas and Saul commences the second and main part of the Acts of the apostles.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then having fasted - Again. Thus they did also, chap. xiv, 23.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

3. “Then fasting, and praying, and laying hands on them, they sent them away.” This is all the ordination you can find in the New Testament. The great ecclesiastical institution conferring exclusive privileges is utterly unknown in New Testament history. When the saints of God thus gather around you, and, with imposition of hands, commit you to the Holy Ghost “for the work to which He has called you,” then and there you receive all the ordination known in the Bible. I see much of this in the holiness meetings, thus setting apart the saints for the work to which the Holy Ghost has called them.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes one verse 2

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

3. When they had fasted and prayed. This verse shows how they were set apart. It was by fasting, prayer, and the laying on of hands. They were not thus set apart to an order or rank in the kingdom, but to a work unto which they were called. They were not made priests, or bishops, but missionaries. This act did not make Paul an apostle. Christ chose him, as he had Peter, John and the others. They sent them away. As the missionaries of the church at Antioch to the heathen. We find that they return to report to the church (Acts 14:27) after a long missionary tour.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

3. τότε νηστεύσαντες. This verse indicates that there was a solemn dedication service at the end of the ministration and fasting with which the devotions of the Church had commenced.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3. νηστ. κ. προσευξ.] not, ‘jejunio et precibus (viz. of ver. 2) peractis,’ Kuin.: this was a new fasting and special prayer for Barnabas and Saul. Fasting and prayer have ever been connected with the solemn times of ordination by the Christian church; but the ‘jejunia quatuor temporum,’ or ‘ember days at the four seasons,’ for the special purpose of ordinations, were probably not introduced till the fourth or even fifth century. See Bingham, iv. 6. 6.

ἐπιθ. τ. χ. αὐτ.] See on ch. 6:6.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.