Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
'The first seven chapters of this book (says Baumgarten) might be entitled, The Church among the Jews; the next five (Acts 8:1-40; Acts 9:1-43; Acts 10:1-48; Acts 11:1-30; Acts 12:1-25), The Church in Transition from Jews to Gentiles; and the last sixteen (Acts 13:1-52; Acts 14:1-28; Acts 15:1-41; Acts 16:1-40; Acts 17:1-34; Acts 18:1-28; Acts 19:1-41; Acts 20:1-38; Acts 21:1-40; Acts 22:1-30; Acts 23:1-35; Acts 24:1-27; Acts 25:1-27; Acts 26:1-32; Acts 27:1-44; Acts 28:1-31.), The Church among the Gentiles.' Though Christianity had already spread beyond the limits of Palestine, still the Church (to use the words of Olshausen) continued a stranger to formal missionary effort. Casual occurrences, particularly the persecution at Jerusalem (Acts 8:2), had hitherto brought about the diffusion of the Gospel. It was from Antioch that teachers were first sent forth with the definite purpose of spreading Christianity, and organizing churches with regular institutions (Acts 14:23).
State of the Church at Antioch-Call, Ordination, and Dismission of Barnabas and Saul as Missionaries to the Pagan People (13:1-4)
Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. This whole verse should read thus: 'Now there were at Antioch, in the church that was there х Eesan (G2258) de (G1161) tines (G5100) en (G1722) Antiocheia (G490) kata (G2596) teen (G3588) ousan (G5607) ekkleesian (G1577)], prophets and teachers; both Barnabas and Simeon called Niger, and Lucius the Cyrenaean х ho (G3588) Kureenaios (G2956)], and Manaen, foster-brother of Herod the tetrarch, and Saul.' The word "certain" х tines (G5100)] is with reason excluded from the text by Lachmann and Tischendorf. It is at least unnecessary. Our version, by prefixing "as" to the five names given in this verse, conveys to the English reader the impression that there were more prophets and teachers at Antioch than these five; whereas the historian's phrase х ho (G3739) te (G5037)] is intended to express the reverse of this-namely, that these five were the whole number: just as in Acts 1:13, where the same phrase is rendered "both" (though in modern English we apply "both" only to two).
The word we have rendered 'foster-brother' х suntrofos (G4939)], though sometimes used in the wide sense of 'a comrade in youth,' ordinarily denotes 'one suckled at the same breast;' and the best critics so understand it here. These five names deserve notice. Barnabas is named first, no doubt as occupying the chief place at that time in the church of Antioch, while Saul-as having come last on this field, and possibly also as the youngest of the five-is last named. Of the three intermediate names, just enough is said to enable us with tolerable certainty to identify them. To begin with the middle one - "Lucius," the same probably to whom Paul sends a salutation in his Epistle to the Romans (Acts 16:21), here called "the Cyrenaean," as if by that name he would be at once recognized-this man must have been one of those "Cypriots and Cyrenaeans," by whom the Gospel was first brought to Antioch (Acts 11:20).
Though but a simple "disciple," when persecution drove him from Jerusalem, he had given evidence, when associated with Barnabas and Saul in the care of the church at Antioch, of capacity for the higher departments of the Christian ministry, and having "purchased to himself a good degree," had been at length endowed from on high with the prophetic gift. Coming next to "Simeon" (of whom we know nothing beyond what is here stated), if he was called "Niger" from his tawny complexion, may we not conclude that he also was from the warm south, and one of those to whom Antioch first owed the Gospel? In connection with the remaining name, "Manaen," the same as "Menahem," one of the kings of Israel (2 Kings 15:14), a singular fact is added. One wonders to find that among the prophets and teachers of a Christian church at Antioch was the 'foster-brother' of so licentious and cruel a character as Herod the tetrarch.
But is it much more surprising than to find among the blessed women who accompanied the Lord Jesus Himself, in one of His preaching tours through Galilee, and ministered to Him of their substance, "Joanna, the wife of Chuza, Herod's steward?" (See the notes at Luke 8:1-3.) If this Manaen was attracted to Peraea after his foster-brother's accession to power, he might have heard the Gospel from the lips of Christ Himself when He sojourned there, or from one of His disciples; and if he came to Jerusalem among the multitudes who flocked to it at Pentecost, and was one of the thousands of converts during those first days of the Gospel, remaining with them until driven thence by persecution, he may just as well have joined the small party who found their way to Antioch as have gone anywhere else, and may have been honoured, along with them, to plant the standard of the Cross there. And if so, then in the five men here named we have just the original founders of the church at Antioch (three of them at least), with Barnabas, to whom all would look up, and Saul, who was soon to eclipse even him.
How differently did these two foster-brothers turn out-the one, abandoned to a licentious life and stained with the blood of the most distinguished of God's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Lord Jesus, and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemeth good in thy sight." With respect to the two offices here mentioned, the "prophets" of the New Testament, as we have seen (on Acts 11:27), did not necessarily predict future events, though they often did so. They were simply inspired persons, immediately revealing by the Spirit the mind of the great Head of the Church. Hence, in the lists of the New Testament offices, they stand always next to the apostles, as along with them giving law to the Christian Church - "First, apostles; secondarily, prophets," (1 Corinthians 12:28): "Built upon the foundation of the apostles and prophets" (Ephesians 2:20): "And he gave some, apostles, and some, prophets" (Ephesians 4:11).
Compare also Revelation 18:20. (The reader must be careful not to confound the "prophets" in these passages with those of the Old Testament, to whom there is no reference.) The "teachers," as the name imports, addicted themselves to the second great department of the Christian ministry - "teaching them" (as Christ gave it forth on Mount Olivet just before His ascension), "to observe all things whatsoever I have commanded you" (Matthew 28:20). While the prophets seem to have acted as teachers also, it does not appear that the teachers were necessarily prophets. To which of the two offices the five here named are to be respectively assigned, we cannot be certain; but if, as we can hardly doubt, Barnabas and Saul were the distinguished "teachers," we cannot be far wrong in presuming that the other three, while acting as their assistants in the teaching department, were endued with the prophetic gift also; a presumption confirmed by the fact that the prophetic call, to which we are next to come - "Separate me Barnabas and Saul" - must have proceeded from others than themselves; and if so, surely from one or other of the remaining three.
We now come to the memorable incident which gate birth to by far the most important movement in the Christian Church, next to its first formation on the Day of Pentecost.