Acts 14:23

Act 14:23. And when they had ordained elders — Or, presbyters, termed επισκοπους, bishops, or overseers, Act 20:28; in every church — Out of those who were themselves but lately converted. So soon can God enable even a babe in Christ to build up others in the common faith; and prayed with fasting — That a blessing might attend their inspection and labours; they commended them to the Lord — To the direction, guardianship, and care of the Lord Jesus; on whom they believed — As able to guide and assist them in, and bless their endeavours for, the edification of his people. This custom of ordaining elders in the churches which he planted, Paul invariably observed, in order that the brethren, being united together, under the direction of stated teachers and leaders, might increase the more in grace, especially in mutual love, and be the better enabled to sustain persecution for the gospel.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Act 14:23. Χειροτονήσαντες when they had appointed) A great increase: a new precedent (example) of ministers taken from among the very persons who have been recently converted.—παρέθεντο, they commended them) By this verb is indicated faith towards Christ, and love towards the saints. It is appropriately used by persons bidding farewell: ch. Act 20:32.

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

Act_14:23. Χειροτονήσαντες] Erasmus, correctly: suffragiis delectos. The ecclesiastical offices were ἀρχαὶ χειροτονηταί or αἱρεταί (Hermann, Staatsalterth. § 148. 1). The analogy of Act_6:2-6 requires this strict regard to the purposely chosen word, which, resting on the old method of choice by lifting up the hands, occurs in the N.T. only here and in 2Co_8:19 (see on that passage), and forbids the general rendering constituebant (Vulgate, Hammond, Kuinoel, and many), or eligebant (de Wette), so that the appointment would have taken place simply by apostolic plenary power (Löhe), although the word in itself (comp. Act_10:41, Lucian. Philops. 12, al.) might denote eligere generally without that special mode. Paul and Barnabas chose by vote presbyters for them, i.e. they conducted their selection by vote in the churches.[21] Entirely arbitrary and erroneous is the Catholic interpretation (see Cornelius a Lapide, and Beelen still, not Sepp), that it refers to the χειροθεσία at the ordination of presbyters.

κατʼ ἐκκλησίαν] distributively, see Bernhardy, p. 240. Each church obtained several presbyters, Act_20:17; Php_1:1. See Rothe, p. 181 ff.

προσευξ. μετὰνηστ.] belongs to παρέθεντο, not, as Kuinoel supposes, to χειροτ. See on Act_13:9. The committing (comp. Act_20:32) of the Christians of those places to the Lord (commending them to His protection and guidance; see on παρατιθέναι, Kypke, II. p. 70), which took place at the farewell (comp. Act_20:32), was done by means of an act of prayer combined with fasting. The Κύριος is Christ, as the specific object of faith (εἰς ὃν πεπιστ), not God (de Wette).

[21] Comp. Calvin in loc.; Rothe, Anf. d. Christl. Kirche, p. 150; Neander, I. p. 203. Against Schrader, V. p. 543, who finds in the appointment of presbyters a ὓστερον πρότερον; see Lechler, apost. u. nachapost. Zeitalt. 358 f. On the essence of the matter, Ritschl, altkath. K. p. 363, correctly remarks that the choice was only the form of the recognition of the charisma and of subjection to it; not the basis of the office, but only the medium, through which the divine gift becomes the ecclesiastical office. Comp. on Eph_4:11.

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 14:23 . χειροτονήσαντες δὲ αὐτοῖς πρεσβ ., see above, Act 10:41 , where the compound verb is used, “chosen of God,” ὑπὸ Θ . The simple verb is only used here and in 2Co 8:19 : lit [273] , to elect by popular vote, by show of hands, but it is by no means a word of certain meaning, and came to be used, as Ramsay admits, in the sense of appointing or designating. Here evidently the word is not used in the literal sense given above, as Paul and Barnabas appoint, and that the idea of popular election did not necessarily belong to the word, at least in later Greek, is evident from Josephus, Ant. , vi., 13, 9, τὸν ὑπὸ τοῦ Θεοῦ κεχειροτονημένον βασιλέα : cf. Act 13:2 ; Act 13:2 , of the appointment of Jonathan as high priest by Alexander. On the later use of the word, of which there is no early trace, as referring to the stretching out of the bishop’s hands in the laying on of hands, cf. “Ordination” (Hatch, Dict. of Chr. Ant. , ii., p. 1501 ff.). Blass takes the word here as = καθιστάναι , and compares Tit 1:5 , although he thinks that nothing is said here about the mode of election, and that the Church may have had some share in it. So too Ramsay compares the same passage, Tit 1:5 , and concludes that St. Paul doubtless followed there the same method which he followed here, a method in which the votes and voices of each congregation were considered, cf. 2Co 8:19 . But the office to which Luke was appointed in 2 Cor., l. c. , was not an office which involved ordination, and we could not argue from it alone to the method of the appointment of elders in the passage before us. At the same time it may be fully admitted that the Church was not without some share in the election of the elders, and it must not be forgotten that, in the case of the Seven, the Church had elected, and the Apostles had ordained, Act 6:3 . In Clem. Rom., Cor [274] , xliv, whilst the Apostles took care to secure that after their death distinguished men should appoint presbyters and deacons, yet the latter were elected with the consent of the whole Church , and they were exposed, as it were, to the judgment of the Church (see on this voice of the Church, Moberly, Ministerial Priesthood , p. 89, and Gore, Church and the Ministry , p. 100 ff.). If we compare the language of Act 6:3 , Tit 1:5 , Clem. Rom., Cor [275] , xlii. 4, xliv. 2, 3, and the use of the verb καθίστημι in each, it would seem that the κατάστασις was throughout reserved to the Apostles or their representatives, whilst the Church, if not always selecting, may at least be regarded as consenting, συνευδοκησάσης τῆς ἐκκλησίας πάσης , Clem. Rom., u. s. , xliv. 3; see “Bishop” (Haddan), Dict. of Chr. Ant. , i., p. 213. But, further, in the passage before us it is not impossible that the choice as well as the ordination of the presbyters may be referred to Paul and Barnabas, cf. the pronoun αὐτοῖς : “having appointed for them,” and in newly founded communities it was not unnatural that the Apostles should exercise such choice and authority. On the use of the verb in the Didaché , xv., 1, and its compatibility with ordination in accordance with Apostolic practice and injunction, see Gore, Church and the Ministry , p. 281; and further. Church Quarterly Review , 42, p. 265 ff., on the strictures passed by Loening, Die Gemeindeverfassung , 61, 62. κατʼ ἐκκλησίαν , “in every Church,” distributive, Act 2:46 , Act 5:42 , cf. Tit 1:5 , Clem. Rom., Cor [276] , lxii., 4. On the spread of Christianity in Asia Minor see additional note at end of chapter. προσευξ . μετὰ νησ .: Ramsay, St. Paul , p. 122, speaks of the solemn prayer and fasting which accompanied the appointment of the elders, and of this meeting and rite of fasting, as the form permanently observed, cf. Act 13:1-3 . The two participles χειροτ . and προσευξ . evidently refer to the appointment, and not to the subsequent commendation. See also Harnack, Proleg. to Didaché , p. 148; and on the other hand, Overbeck, Wendt, Weiss, Zöckler. παρέθεντο , Act 20:32 , cf. Luk 12:48 ; Luk 23:46 , 1Pe 4:19 , cf. 1Ti 1:18 , 2Ti 2:2 (in no parallel sense in the other Evangelists). In the first three passages above used as here of solemn committal to God; also of giving into another’s charge or keeping, cf. παραθήκη , 1Ti 6:20 , 2Ti 1:12 ; 2Ti 1:14 . In classical Greek of money or property entrusted to one’s care. In Tob 10:12 ( cf. Act 1:14 , Act 4:1 ; Act 4:20 ) both verb and noun are found together, παρατίθεμαί σοι τὴν θυγατέρα μον ἐν παραθήκῃ (see Hatch and Redpath). αὐτοὺς may refer to the believers in general, cf. Hort, Ecclesia , p. 66. τῷ Κ ., i.e. , Christ, as the πιστεύω indicates: the phrase πιστ . εἰς , or ἐπί τινα , is peculiarly Christian, cf. Lightfoot on Gal 2:16 .

[273] literal, literally.

[274] Corinth, Corinthian or Corinthians.

[275] Corinth, Corinthian or Corinthians.

[276] Corinth, Corinthian or Corinthians.

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

The Apostles committed the Churches which they had planted, to proper and peculiar Pastors, which they made not rashly, but with prayers and fastings going before: neither did they thrust them upon Churches through bribery or lordly superiority, but chose and placed them by the voice of the congregation.

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

when they had ordained them elders--literally, "chosen by show of hands." But as that would imply that this was done by the apostles' own hands, many render the word, as in our version, "ordained." Still, as there is no evidence in the New Testament that the word had then lost its proper meaning, as this is beyond doubt its meaning in Co2 8:19, and as there is indisputable evidence that the concurrence of the people was required in all elections to sacred office in the earliest ages of the Church, it is perhaps better to understand the words to mean, "when they had made a choice of elders," that is, superintended such choice on the part of the disciples.

and had prayed with fasting--literally, "fastings," thus setting them solemnly apart. This last clause confirms our interpretation of the former. For if "ordination" was by prayer and fasting (see Act 13:3), why should it be said they first "ordained elders," and after that "prayed with fasting?" Whereas if the first clause refer to the choice and the second to the ordination, all is natural.

they commended--"committed"

them--that is, all these churches.

to the Lord--Jesus.

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 23. When they had ordained them elders] Elder seems to be here the name of an office. These were all young or new converts, and yet among them the apostles constitute elders. They appointed persons the most experienced, and the most advanced in the Divine life, to watch over and instruct the rest. But what is the meaning of the word χειροτονησαντες, which we translate ordained? The word ordain we use in an ecclesiastical sense, and signify by it the appointment of a person to an office in the Church, by the imposition of the hands of those who are rulers in that Church. But χειροτονια a signifies the holding up or stretching out the hand, as approving of the choice of any person to a particular work: whereas χειροθεσια signifies the imposition of hands. "Zonaras gives he proper meaning of the word in the text, in his Scholia upon the first canon of the apostles, Νυν μεν χειροτονια καλειται, κ. τ. λ. 'Nowadays, a course of prayers and invocation on the Holy Spirit, when one is initiated into the priesthood, and receives consecration, is called χειροτονια, cheirotonia, so termed because the bishop extends his hand over him whom he blesses, when he is chosen into holy orders. Anciently, the choice or suffrage was called cheirotonia; for, when it was lawful for the multitude in their cities to choose their priests or bishops, they met together, and some chose one man, some another; but, that it might appear whose suffrage won, they say the electors did use εκτεινειν τας χειρας, to stretch forth their hands, and by their hands so stretched forth, or up, they were numbered who chose the one, and who the other; and him who was elected by the most suffrages they placed in the high priesthood. And from hence was the name cheirotonia taken, which the fathers of the councils are found to have used, calling their suffrage cheirotonia.' St. Paul, 2Co 8:19, intimates that St. Luke was thus appointed to travel with him χειροτονηθεις ὑπο των εκκλησιων, who was chosen of the Churches. Ignatius, in his epistle to the Philadelphians, uses the same term, πρεπον εστιν ὑμιν, ὡς εκκλησια Θεου, χειροτονησαι επισκοπον, ye ought, as a Church of God, to choose your bishop." Much more on this subject may be seen in Sir Norton Knatchbull, who contends that cheirotonia implies simply appointment or election, but not what he calls ordination by the imposition of hands. I believe the simple truth to be this, that in ancient times the people chose by the cheirotonia (lifting up of hands) their spiritual pastor; and the rulers of the Church, whether apostles or others, appointed that person to his office by the cheirothesia, or imposition of hands; and perhaps each of these was thought to be equally necessary: the Church agreeing in the election of the person; and the rulers of the Church appointing, by imposition of hands, the person thus elected. See Clarke on Ac 6:6.

And had l prayed with fasting] This was to implore God's special assistance; as they well knew that, without his influence, even their appointment could avail nothing.

Commended them to the Lord] To his especial care and protection.

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

23. When they had ordained elders. By this it appeareth sufficiently, that it is not enough if men have been once taught the doctrine of godliness, and to have [hold] the sum of faith, unless they go forward continually; therefore, Christ did not only send his apostles to preach the gospel, but he commanded also that there should be pastors appointed, that the preaching of the gospel might be perpetual and in daily use. Paul and Barnabas do mark that this order was set down by Christ, when they assigned pastors to every church, lest, after their departure, doctrine should cease and be whisht, (silent.) Furthermore, this place teacheth, that the Church cannot want an ordinary ministry, neither can any be counted Christians before God but those who, during their whole life, are willing to learn. I take it that those are called elders, in this place, who had the office of teaching enjoined them; for it appeareth by Paul that some were only censors of manners, and such as had authority to punish enormities, (1 Timothy 5:17.) Now, forasmuch as Luke saith, that they were set over every church, the difference between their office and the office of the apostles is gathered hence. For the apostles had no certain place of abode, but they went to and fro to found new churches; but pastors were set and appointed, every man to his own church, and were, as it were, placed to watch over their congregations.

Had ordained by election. The Greek word χειροτονειν doth signify to decree, or ordain a thing, by lifting up the hands, as they used to do in the assemblies of the people. Notwithstanding, the ecclesiastical writers do often use the word χειροτονεια, in another sense; to wit, for their [the] solemn rite of ordaining, which is called in Scripture laying on of hands. Furthermore, by this manner of speech is very excellently expressed the right way to ordain pastors. Paul and Barnabas are said to choose elders. Do they this alone by their private office? Nay, rather they suffer the matter to be decided by the consent of them all. Therefore, in ordaining pastors the people had their free election, but lest there should any tumult arise, Paul and Barnabas sit as chief moderators. Thus must the decree of the council of Laodicea be understood, which forbiddeth that the people have liberty granted them to elect.

They having prayed with fasting. They had a double end and reason of their prayer; the first, that God would direct them with the spirit of wisdom and discretion to choose the best and most meet men, for they knew that they were not furnished with so great wisdom but they might be deceived; neither did they so much trust to their diligence, but that they knew that the principal point did consist in the blessing of God, as we see men’s judgments err daily where the heavenly government is not, and that all their labor is nothing worth where the hand of God is not. These be the true signs and tokens of the godly to call upon the Spirit of God, that he may govern their counsels. And if so be it this rule be to be observed in all businesses so often as the government of the Church is in hand, which dependeth wholly upon his will and pleasure, we must beware that we attempt nothing unless we have him for our guide and governor. And the second end of their prayer was, that God would furnish with necessary gifts those pastors which were chosen. For it is a harder matter to fulfill such a function faithfully as a man ought, than that man’s strength is sufficient for it. Therefore, they crave God’s help even in this part also, having Paul and Barnabas for their authors.

They fast likewise, that even that may be a help to stir up the ferventness of their prayers; for we know how great our coldness is otherwise. Not because it is always necessary that we should pray fasting, seeing that God doth invite even those who are full to give thanks; but when we are urged by any necessity to pray more fervently than we used commonly to do, this is a very profitable provokement. And now we have already declared what a weighty matter the choosing of pastors is, wherein the soundness of the Church is handled. Wherefore, no marvel if Luke write that they used extraordinary prayers. And it is profitable for us to mark this use, and other [uses] of fasting, lest we imagine with the Papists that it is a meritorious work, or lest we place the worship of God in it, seeing it is of itself nothing, neither is it of any importance with God, save only inasmuch as it is referred unto another end.

They committed themselves to the Lord. We gather hereby, first, what great care Paul and Barnabas had for the salvation of those who, by their industry, were turned unto the Lord; for they testify, that in this infirmity of the flesh men be subject to more dangers, than that their faith can continue steadfast through his [its] own strength. Therefore, this is the only refuge and aid, if the Lord keep them continually whom he hath once received. And when Luke saith, that they were commended to God in whom they believed, there cometh no small confidence hence unto us; because he assigneth this office to God as proper to him, to save and defend all those who by true faith have embraced his word.

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.

(23) And when they had ordained them elders.—The word for “ordained” occurs in the New Testament here and in 2Co_8:19, where it is translated “chosen,” and certainly seems to imply popular election (election by show of hands), which is, indeed, the natural meaning of the word. In Act_10:41 a compound form of the verb is translated “chosen of God,” and clearly excludes any action but that of the divine will. Used, as it is here, of the act of the two Apostles, not of the Church, the latter meaning seems most in harmony with the context. There may have been, as in Act_6:3, a previous election; or the names of those who were to be appointed may have been submitted to the approval of the Church; but the word cannot in itself be held to imply either. On the institution of elders, see Note on Act_11:30. It is interesting here to note (1) that Paul and Barnabas, by virtue of the authority which as Apostles they had received, primarily from Christ (Gal_1:1) and mediately from the Church of Antioch (Act_13:3), exercised the right of appointing, or, in later phrase, ordaining elders. (2) They plant among the Churches of the Gentiles the organisation which we have found in that of Jerusalem, and which was itself based on that of the Synagogue, not on that of the Temple. (3) As this appears as the first appointment, it would seem to follow that the disciples had in the meantime met, and taught, and baptised, and broken bread without them. Organisation of this kind was, i.e., important for the permanence of the life of the Church as such, but not essential to its being, or to the spiritual growth of individual members. (4) It will be remembered that the “elders” so appointed were the same as those who, in the Apostolic Church, were known as “bishops” or “overseers (episcopi), what we call distinctive episcopal functions being reserved for the Apostles, or for their personal representatives (1Ti_4:16; Tit_1:5; see Note on Act_20:28).

Had prayed with fasting.—See Notes on Act_13:2-3. It is a legitimate inference, from this recurrence of the act, that Paul and Barnabas recognized it as an established rule or canon of the Church that these two acts should jointly serve as a preparation for the solemn work of appointing men to spiritual functions. Without prayer such an appointment was a mockery, and fasting served to intensify prayer.

They commended them.—The word is the same as in Act_20:32; Luk_23:46. It implies the confiding trust of one who commits what is very precious to him to the keeping of another. So in 2Ti_2:2 it is used of the depositum fidei, the treasure of truth which Timothy was to commit to faithful men. Here it implies an absolute trust in God as ordering all things for His Church and those who love Him.

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

23. elders in every church] i.e. men who should have the oversight, and care for the growth, of these infant Churches.

and had prayed with fasting] using the same solemn service at the dedication of these men to their duties which had been used when they were themselves sent forth from Antioch for their present labour (Act_13:3).

they commended them to the Lord] Cp. St Paul’s parting commendation of the elders of Ephesus who had come to meet him at Miletus (Act_20:32). The Lord was able here also to build these men up, and to give them an inheritance among all them which are sanctified.

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 ordained them elders in every church,.... As soon as ever any number of disciples were made, or souls were converted to Christ in any place, they were at once formed, by the apostles, into a church state; and as the gifts, as well as the grace of the Holy Ghost, attended the ministry of the word, so among those that were converted, there were some that were honoured with ministerial gifts, qualifying them to preach the Gospel, and take upon them the care of the churches: these the apostles directed the churches to look out from among themselves, as in the case of deacons, an inferior office, who by joint suffrages declared their choice of them by the stretching out, or lifting up of their hands, as the word here used signifies, and not the imposition of them; and the apostles presiding in this affair, they were installed into the office of bishops, elders, or pastors over them; which expresses the great regard the apostles had to the order, as well as to the doctrine of the Gospel, and the concern they had for the welfare of souls converted under their ministry, by making a provision for them when they were gone.

And had prayed with fasting; for the elders ordained, that they might have a larger measure of gifts, and might be kept faithful to the trust committed to them, and be succeeded in their ministry; and for the members of the church, that they might abide by the truths of the Gospel, and the ordinances of it, and walk worthy of it in their conversations, and behave aright in their church state, both to their elders, and to one another, and that they might persevere to the end:

they commended them to the Lord; both the elders and the churches, to be blessed by him with fresh supplies of grace, to be kept by his power, and to be preserved by him safe to his kingdom and glory. The Lord Jesus Christ seems to be intended by "the Lord", to whom the apostles commended them; and who is every way qualified, and fully able to answer such a commendation; see Act 20:32 on whom they believed; meaning Christ, whom they received by faith, in whom they trusted, and on whom they believed with the heart for righteousness, life, and salvation: this was true, both of the apostles, who commended the elders and churches to the Lord, and was the reason why they commended them to him, because they believed on him themselves; and of the churches and elders commended, who could be commended to none better than to him, on whom they had believed.

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

23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

Ver. 23. Ordained them elders] Giving their votes by lifting up their hands, after the fashion of the Greeks, χειροτονησαντες; whence that of Cicero, porrexerunt manus, psephisma natum est. Or else laying on their hands, as the apostles used to do in ordaining of ministers. Stephanus saith, that this word when it governeth an accusative case (as here it doth) signifies not to "give suffrage," but to "create, ordain, elect."

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 widen they had ordained - χειροτονήσαντες cheirotonēsantes. The word “ordain” we now use in an ecclesiastical sense, to denote “a setting apart to an office by the imposition of hands.” But it is evident that the word here is not employed in that sense. That imposition of hands might have occurred in setting apart afterward to this office is certainly possible, but it is not implied in the word employed here, and did not take place in the transaction to which this word refers. The word occurs in only one other place in the New Testament, 2Co 8:19, where it is applied to Luke, and translated, “who was also chosen of the church (that is, appointed or elected by suffrage by the churches) to travel with us, etc.” The verb properly denotes “to stretch out the hand”; and as it was customary to elect to office, or to vote, by stretching out or elevating the hand, so the word simply means “to elect, appoint, or designate to any office.” The word here refers simply to an “election” or “appointment” of the elders. It is said, indeed, that Paul and Barnabas did this. But probably all that is meant by it is that they presided in the assembly when the choice was made. It does not mean that they appointed them without consulting the church; but it evidently means that they appointed them in the usual way of appointing officers, by the suffrages of the people. See Schleusner, and the notes of Doddridge and Calvin.

Ordained them - Appointed for the disciples, or for the church. It is not meant that the elders were ordained for the apostles.

Elders - Greek: presbyters. Literally, this word refers to the aged. See the notes on Act 11:30. But it may also be a word relating to office, denoting those who were more experienced than others, and who were chosen to preside over and to instruct the rest. What was the nature of this office, and what was the design of the appointment, is not intimated in this word. All that seems to be implied is, that they were to take the charge of the churches during the absence of the apostles. The apostles were about to leave them. They were just organized into churches: they were inexperienced; they needed counsel and direction; they were exposed to dangers; and it was necessary, therefore, that persons should be designated to watch over the spiritual interests of the brethren. The probability is, that they performed all the functions that were required in the infant and feeble churches; in exhorting, instructing; governing, etc. The more experienced and able would be most likely to be active in exhorting and instructing the brethren; and all would be useful in counseling and guiding the flock. The same thing occurred in the church at Ephesus. See the notes on Act 20:17-28. It is not improbable that the business of instructing, or teaching, would be gradually confined to the more talented and able of the elders, and that the others would be concerned mainly in governing and directing the general affairs of the church.

In every church - It is implied here that there were elders in each church; that is, that in each church there was more than one. See Act 15:21, where a similar phraseology occurs, and where it is evident that there was more than one reader of the Law of Moses in each city. Compare Tit 1:5, “I left thee in Crete, that thou shouldst ...ordain elders in every city”; Act 20:17, “And from Miletus he sent to Ephesus, and called the elders of the church.” It could not mean, therefore, that they appointed a single minister or pastor to each church, but they committed the whole affairs of the church to a bench of elders.

And had prayed with fasting - With the church. They were about to leave them. They had entrusted the interests of the church to a body of men chosen for this purpose; and they now commended the church and its elders together to God. Probably they had no prospect of seeing them again, and they parted as ministers and people should part, and as Christian friends should part, with humble prayer, commending themselves to the protecting care of God.

They commended them ... - They committed the infant church to the guardianship of the Lord. They were feeble, inexperienced, and exposed to dangers; but in his hands they were safe.

To the Lord ... - The Lord Jesus. The connection shows that he is particularly referred to. In his hands the redeemed are secure. When we part with Christian friends, we may, with confidence, leave them in his holy care and keeping.

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

Ordained; the word properly signifies a stretching out of the hand, such as was used when they gave their suffrages in the election of their magistrates, whereby was showed for whom they gave their voice; and afterwards it was commonly used for to constitute or appoint, or, as here, to ordain to any office or place; which might the rather be done by stretching out or laying on of the hands of the apostles, because by that means the Holy Ghost (or a power of working miracles) was frequently bestowed, Act 8:17,18, which in those times was necessary to authorize their doctrine to the infidel world.

Elders; such as might instruct and govern the church.

They commended them; they commended the disciples as their jewels and chiefest treasure; as all sufferers are to commit their very souls to God, 1Pe 4:19.

To the Lord; to Christ, the best and faithful Keeper, that he should keep and further them in grace and goodness; to whose providence they wholly had committed themselves.

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

23. Ordained—The Greek word signifies to elect by the outstretched hand. This election is a different act, expressed by a different word, from the imposition of hands, by which ordination is performed. The election in the present case is expressly said to have been done by the apostles. We may suppose reasonably that they consulted the views of the members of the Church; but there is not the slightest ground for doubt that Luke attributes the authority of the act to the apostles.

Elders—So far as there was pastorship, oversight, instruction, exhortation, or even preaching, the elders performed or provided for it. In Jewish Churches such an officer was called a presbyter, that is, elder; in Gentile Churches he was called an episcopos, that is, overseer or superintendent, from which Greek word our English bishop is derived.

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

Appointed for them for ordained them, A.V. (ceirotonhsantev); had believed for believed, A.V. The original meaning of ceirotonew is "to stretch out the hand," and the substantive ceirotonia is used in the LXX of Isa_58:9 for "the putting forth of the finger" of the A.V. But the common meaning of the verb is "to vote by stretching out the hand" and hence "to elect" by a show of hands, (2Co_8:19) or simply "to appoint," without any reference to voting. In the choice of an apostle the election was by lot, (Act_1:26) in the appointment of deacons the choice was by the people, how indicated we are not told; (Act_6:5) the question here, on which commentators disagree, is whether the use of the word ceirotonew indicates voting by the people, selection by the apostles, or simple creation or appointment. As ceirotonhsantev is predicated of Paul and Barnabas, it cannot possibly refer to voting by the people, who are included in the able, as those on whose behalf the ceirotonia was made. It seems simplest and most in accordance with the classical use of the word and its use (innoiv), Act_10:41 (prokeceirotonhme) to take it in the sense of creation or appointment (see Steph., "Thesaur."). There is no reference to the laying on of hands. Elders. see Act_11:30, note; Act_20:17; and especiallyterov Tit_1:5, Tit_1:7, where we see that presbu was synonymous with ejpiskopov. From presbuterov is formed prestos, priest, in French prestre, pretre. Comp. Act_13:3, for fasting and prayer as accompaniments of ordination. Hence in the Church ordinations are preceded by the Ember days. They commended them to the Lord. (comp. Act_20:32) In ver. 26 the word used is paradedomenoi.

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

When they had ordained them presbyters in every Church - Out of those who were themselves but newly converted. So soon can God enable even a babe in Christ to build up others in the common faith: they commended them to the Lord - An expression implying faith in Christ, as well as love to the brethren.

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

ordained

(Greek - μάγος, to designate by stretching out (or pointing with) the hand).

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Here we have two farther instances and evidences of the apostles’ care of these new-planted churches; and the first was, to settle them in church order, ordaining elders in every church, to be the guides and teachers of the rest, and this with fasting and prayer, in regard of the great solemnity and importance of the work.

Hence learn, That ordination of ministers is a ministerial act; the officers of the church, and not of the people, must separate and set apart, consecrate and ordain, the persons who are to attend upon God and his church in holy things. When they, that is, Paul and Barnabas, had ordained them elders in every church.

Learn, 2. That this solemn action ought to be very solemnly performed by fasting and prayer: They ordained elders in every church, and prayed, with fasting.

The second instance of this apostolical care was, their, commending them to the Lord on whom they had believed. That is, they committed them as young converts to the power of Christ, to strengthen and confirm them, and they committed them as their treasure to the care of Christ, to preserve and keep them. The greatest and best thing that the ministers of God can do, either present with, or absent from their people, is to commit and commend them to the power and care of Christ, who is able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

23. “Electing unto them elders in every church.” Here is another case where the E. V. inserts “ordaining” in order to sustain the authority of the Episcopal Church, of which the translators were members, there being no such a revelation in the Greek. The word translated “ordain” is cheirotoneoo, from cheir, “the hand,” and toneoo, “reach forth”; hence it simply means that they elected the elders by a vote in reaching up the hand. Doubtless they did gather around them, lay hands on them, and pray for them, thus commending them to God to use them in their offices as conservators of the general interest of the church, but there is no mention of it. The ecclesiastical ordination, of which so much is made in the popular churches, is utterly unknown in the New Testament. When the Holy Ghost had called out the saints for some special work, they fasted and prayed for them with the imposition of hands, thus consecrating them to their work, and that is all you can find in the New Testament having the similitude of ordination, which has been so woefully corrupted and perverted by the fallen ecclesiasticisms.

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

23. They were left as "sheep in the midst of wolves;" but they were committed to the care of the great Shepherd of the sheep, and were supplied with under-shepherds to keep them in the fold. (23) " And having appointed for them elders in every Church, and prayed with fasting, they commended them to the Lord, in whom they believed. " Here we have the same prayer and fasting, connected with the appointment of elders, which we have already noticed upon the appointment of the seven deacons in Jerusalem, and upon the sending forth of Paul and Barnabas from Antioch. The laying on of hands, which was a part of the ceremony on those occasions, is not here mentioned; but as we have already seen that it was a part of the ceremony of appointment to office, and as the apostles are said to have appointed these elders, we may safely infer that it was not omitted.

As the office exercised by these elders, and the number of them in each congregation, have been made subjects of controversy, we will devote some space to grouping a few facts which bear upon these points. The passage before us contains the earliest mention of the appointment of elders, yet these were by no means the first elders appointed. For Paul and Barnabas, when sent to Jerusalem with a contribution for the poor saints, delivered it to "the elders." This shows that there were already elders in the Churches in Judea. Paul and Barnabas, on their present tour, appointed elders in every Church; Titus was left in Crete that he might set in order the things that were omitted, and appoint elders in every city; and James takes it for granted that every Church has elders, by directing, in his general epistle, that the sick should call for the elders of the Church, to pray for them and anoint them with oil, with a view to their recovery. In view of these facts, it can not be doubted that the office of elder was universal in the apostolic Churches.

That the term elder is used as an official title, and not merely to indicate the older members of the Church, is sufficiently evident from the fact that men became elders by appointment, whereas an appointment can not make one an old man. The fact that these officers were called elders indicates that they were generally selected from the elderly class; still, it does not necessarily imply that, to be an elder officially, a man must be an elder in years. Terms which are appropriated as official titles do not always retain their original meanings. Whether advanced age is necessary to the elder's office is to be determined, not by the official title, but by the qualifications prescribed. But, inasmuch as no such qualification is anywhere prescribed, we conclude that any brother who possesses the qualifications which are prescribed, may be made an elder, though he be not an old man.

The term bishop in our common version, rendered in some English versions overseer, is but another title for this same officer. This is evident, first, from the fact that the same brethren of the congregation in Ephesus, who came down to Miletus to meet Paul, are styled by Luke " elders of the Church," and by Paul, bishops. Second, In the epistle to Titus, Paul uses the two terms interchangeably. He tells Titus that he left him in Crete to ordain elders in every city, prescribes some of the qualifications for the office, and assigns as a reason for them, "for a bishop must be blameless," etc. If Washington, in his Farewell Address, had advised the American people to always elect as President a man of known integrity, and had given as a reason for it that the chief magistrate of a great people should be of blameless reputation, it would be as reasonable to deny that the terms president and chief magistrate are used interchangeably, as that the terms elder and bishop are in the passage.

That there was a plurality of elders in each congregation could hardly be disputed by an unbiased reader of the New Testament. Two facts, alone, would seem sufficient to settle this question: first, the fact that Titus was to ordain elders, not an elder, in every city; second, that they were elders, and not an elder from the Church in Ephesus, who came to meet Paul at Miletus. The objection sometimes urged, that there may have been several Churches in each of these cities, and that the plurality of elders was made up of the single elders from the individual Churches, is based upon a conjecture utterly without historic foundation. But if the argument from these passages were waived, the issue is conclusively settled by the statement of our text, that Paul and Barnabas, "appointed elders in every Church." A plurality of elders, therefore, and not a single one, were appointed for each Church.

A full exhibition of the duties of the elder's office, and of the moral and intellectual qualifications requisite to an appointment thereto, belongs to a commentary on the First Epistle to Timothy, rather than on Acts of Apostles. We will not, therefore, consider them here, further than to observe that the duties were such as can not be safely dispensed with in any congregation; while the qualifications were such as were then, and are now, but seldom combined in a single individual. Indeed, it can not be supposed that Paul found in the young congregations of Lystra, Iconium, Antioch, and every other planted during this tour, men who could fill up the measure of the qualifications which he prescribes for this office. But he appointed elders in every Church, hence he must have selected those who came nearest the standard. It is not an admissible objection to this argument, that inspiration may have supplied the defects of certain brethren in each congregation, so as to fully qualify them; for moral excellencies, which are the principal of these qualifications, are not supplied by inspiration. The truth is, the qualifications for this office, like the characteristics prescribed for old men, aged women, young men and women, and widows, respectively, are to be regarded as a model for imitation, rather than a standard to which all elders must fully attain. It were as reasonable to keep persons of these respective ages out of the Church, until they fill up the characters prescribed for them, as to keep a Church without elders until it can furnish men perfect in the qualifications of the office. Common sense and Scripture authority both unite in demanding that we should rather follow Paul's example, and appoint elders in every Church from the best material which the Church affords.

The qualifications to be prescribed for one who would fill an office depend upon the duties of the office. Imperfection in the qualifications leads to proportionate inefficiency in the performance of the duties. Seeing, then, that but few men are found possessing, in a high degree, all the qualifications for the office of bishop, we should not be surprised that its duties have generally been more or less inefficiently performed. Much less should we, as so many have done, seek a remedy for this inefficiency, in an entire subversion of the Church organization instituted by the apostles. After all that can be said to the contrary, the apostolic plan has proved itself more efficient than any of those invented by men. Those congregations of the present day which are under the oversight of an efficient eldership, other things being equal, come nearer, in every good word and work, to the apostolic model of a Church of Christ, than any others in Christendom. And those which have a comparatively inefficient eldership will compare most favorably with those under an inefficient pastorship of any other kind. Finally, such inefficiency is not, after all, more frequently found in the eldership than in what is popularly styled the ministry. This must be so, from the fact that the qualifications for the office, public speaking alone excepted, are more frequently found combined in three or four men, than in one, whether pastor, or class-leader, or whatever may be his title. The folly, therefore, of abandoning the apostolic eldership in favor of any other organization, is demonstrated by history; while its wickedness must be apparent to every one who esteems apostolic precedents above human expedients. To seek an escape from the condemnation due for this wickedness, by asserting that the apostles left no model of Church organization, is only to add to the original crime by perverting the Scriptures to excuse it. So long as it stands recorded that Paul and Barnabas "appointed for them elders in every Church," and so long as the duties of these officers remain carefully prescribed in the apostolic epistles, so long will it be false to deny that the apostles left us a definite model of Church organization, and wicked in the sight of God to abandon it for any other.

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.

General Information:

Except for the third use of the word "they" which refers to the people that Paul and Barnabas had led to the Lord, all the words "they" here refer to Paul and Barnabas.

When they had appointed for them elders in every church

"When Paul and Barnabas had appointed leaders in each new group of believers"

they entrusted them

Possible meanings are 1) "Paul and Barnabas entrusted the elders they had appointed" or 2) "Paul and Barnabas entrusted the leaders and other believers"

in whom they had believed

Who "they" refers to depends on your choice for the meaning of "them" in the previous note (either elders or leaders and other believers).

When they had spoken the word in Perga

"Word" here is a metonym for "message of God." AT: "(See: Metonymy)

went down to Attalia

The phrase "went down" is used here because Attalia is lower in elevation than Perga.

where they had been committed to the grace of God

This can be stated in the active form. AT: "where believers and leaders in Antioch had committed Paul and Barnabas to the grace of God" or "where the people of Antioch prayed that God would care for and protect Paul and Barnabas"

translationWords

appoint

elder

church

believe

pray

fast

lord

word of God

Antioch

grace

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

23. κατ’ ἐκκλησίαν πρεσβυτέρους with אABCD. Vulg. ‘per singulas ecclesias presbyteros.’

23. χειροτονήσαντες, having ordained. The word is found elsewhere in N.T. only in 2Co 8:19. It is used of the like ordination in the ‘Teaching of the Twelve Apostles,’ 15, χειροτονήσατε οὖν ἑαυτοῖς ἐπισκόπους καὶ διακόνους ἀξίους τοῦ κυρίου. So Philo de præm, et pæn. 9, ὑπὸ θεοῦ χειροτονηθείς. So too Josephus, Ant. VI. 4. 2.

κατ’ ἐκκλησίαν πρεσβυτέρους, elders in every Church, i.e. men who should have the oversight, and take care for the growth of these infant Churches when the Apostles were gone. It appears, then, that the Church in these places must have gone on without any regular ministry. On the appointment of Elders cf. Act 11:30.

προσευξάμενοι μετὰ νηστειῶν, having prayed with fasting. They used the same solemn service, at the dedication of these men to their duties, which had been used when they were themselves sent forth from Antioch for their present labour (Act 13:3).

On this conduct Chrysostom says: εἶδες θερμότητα Παὺλου; προσευξάμενοι, φησὶ, μετὰ νηστειῶν παρέθεντο αὐτοὺς τῷ κυρίῳ. ὅρα· μετὰ νηστειῶν αἱ χειροτονίαι. πάλιν νηστεία τὸ καθάρσιον τῶν ἡμετέρων ψυχῶν.

παρέθεντο κ.τ.λ., they commended them to the Lord. Cf. St Paul’s parting commendation (καὶ τανῦν παρατίθεμαι ὑμᾶς) of the elders of Ephesus (Act 20:32) who had come to meet him at Miletus. The Lord was able here also to build these men up, and to give them an inheritance among those which are sanctified.

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.

23. χειροτ.] ‘cum suffragiis creassent,’ Erasm.: not necessarily as the meaning of the word conventionally,—which had passed to any kind of appointment, see ch. 10:41: but by the analogy of ch. 6:2-6. See ref. 2 Cor. The word will not bear Jerome’s and Chrys.’s sense of ‘laying on of hands,’ adopted by Roman Catholic expositors. Nor is there any reason here for departing from the usual meaning of electing by show of hands. The Apostles may have admitted by ordination those presbyters whom the churches elected.

προσευξ. μ. νηστ. belongs to παρέθ., not to χειροτον.

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

Ordained [χειροτονησαντες] . Only here and 2Co 8:19. Rev., more correctly, appointed. The meaning ordain is later. See on ch. Act 10:41.

Elders [πρεσβυτεπους] . For the general superintendence of the church. The word is synonymous with ejpiskopoi, overseers or bishops (see on visitation, 1Pe 2:12). Those who are called elders, in speaking of Jewish communities, are called bishops, in speaking of Gentile communities. Hence the latter term prevails in Paul 's epistles.

Commended [παρεθεντο] . See on set before, Luk 9:16; and commit, 1Pe 4:19.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.