(2) As they ministered to the Lord.--The verb so translated (leitourgein) is commonly used, both in the LXX. and in the Now Testament, of the ministry of the priests and Levites in the Temple (Luke 1:23; Hebrews 8:6; Hebrews 9:21). In Hebrews 1:14, the corresponding adjective is used to distinguish the ministry of worship from that of service to man. When St. Paul uses it figuratively of himself (Romans 15:16), it is in connection with the idea of a sacrifice or oblation. In later ecclesiastical language, it was connected specially with the celebration of the Supper of the Lord, and the order for that service was, strictly speaking, the "Liturgy" of the Church. It would, perhaps, be too much to say that the word necessarily conveys that meaning here; but it is, at least, probable that a solemn meeting, such as is here described, would end in the "breaking of bread," and that, up to that point, those who were so engaged would naturally be fasting.

The Holy Ghost said.--The mode of communication we may believe to have been, as in Acts 20:23, through the lips of the prophets, speaking as by a sudden burst of simultaneous inspiration. (Comp. 1Timothy 1:18.)

Separate me Barnabas and Saul.--In the Greek a particle follows the imperative, which has no exact equivalent in English (the illative "then" being, perhaps, the nearest), but which seems to indicate that the command given was in answer to a prayer, and that it was to be acted on at once. The verb implies that they were to be set apart for a new work. Up to this time they had been among the prophets and teachers of the Church. Now they were to receive a solemn visible mission, following on the inspired utterances, as those had followed on personal intimations, consecrating them to the work of the Apostleship to the Gentiles.

Verse 2. - And as for as, A.V. They ministered; i.e. not, as Meyer explains it, the whole Church, but the prophets and teachers, doubtless at an assembly of the Church. The word λειτουργούντων, here rendered "they ministered" (from which the word "Liturgy" is derived), signifies any solemn ministration or holy service. In the Old Testament the LXX. use it as the rendering of שֵׁרֵת, to minister (often with the addition "to God," or "to the Lord "), which is a general word applying to the ministrations of priests and Levites (Exodus 28:35; Numbers 8:26, etc.). Hence its use in Hebrews 10:11 (see too Luke 1:23; Hebrews 9:21). Joshua too is called Moses'minister (מְשָׁרֵת) in Joshua 1:1, etc., and the angels are called λριτουργικὰ πνεύματα, "ministering spirits" (Hebrews 1:14). Just as the Church transferred from the Jewish congregation so many other words and things, so also the use of the words λειτουργία λειτουργεῖν, to Sicily "Divine service," without specifying the particular office, whether prayer, or preaching, or Holy Communion, or ordination, or any ether part of the worship of God. Its classical use was to designate any office performed by an individual for the public good. Hence in the New Testament its application to Church alms (2 Corinthians 9:12), to gifts for the support of the ministry (Philippians 2:30), to the office of magistrates (Romans 13:6), etc. The restricted application of the term λειτουργία to the service used in the celebration of the Eucharist was of much later growth, as is evident from Chrysostom explaining the word here of preaching. "What means ministering? Preaching" (Hom. 27.). It seems to have arisen from the fact that the first forms of prayer were those come posed for the office of the Holy Communion. This passage, therefore, does not give the slightest support to fasting Communion. What was the exact occasion of the service and fast here spoken of it is impossible to say. The Holy Ghost said, etc. This is the origin of the question in the Ordination of Deacons, "Do you trust that you are inwardly moved by the Holy Ghost to take upon you this office?" Separate me (ἀφορίσατε). The act of separation, or ordination, would be by the laying on of the hands of Symeon and Lucius and Manaen, as Chrysostom says (at least of the two last named), in the presence of the whole Church, but the separation by the Holy Ghost, at least as regards Saul (ὁ ἀφορίσας με), bad been from his mother's womb (Galatians 1:15). Observe, too, the καλέσας of Galatians 1:15, and the προσκέκλημαι here. This is another instance of the very close resemblance between parts of the Acts and the Epistle to the Galatians, which looks as if St. Paul was writing it about the same time as he was giving to St. Luke the details of his own history (see Acts 8:19, note). The ordination was to the apostolate (Chrysostom). Barnabas and Saul are never called apostles till after their ordination or consecration (Acts 14:14).

13:1-3 What an assemblage was here! In these names we see that the Lord raises up instruments for his work, from various places and stations in life; and zeal for his glory induces men to give up flattering connexions and prospects to promote his cause. It is by the Spirit of Christ that his ministers are made both able and willing for his service, and taken from other cares that would hinder in it. Christ's ministers are to be employed in Christ's work, and, under the Spirit's guidance, to act for the glory of God the Father. They are separated to take pains, and not to take state. A blessing upon Barnabas and Saul in their present undertaking was sought for, and that they might be filled with the Holy Ghost in their work. Whatever means are used, or rules observed, the Holy Ghost alone can fit ministers for their important work, and call them to it.As they ministered to the Lord,.... That is, the five prophets and teachers before mentioned; and whose ministry lay in preaching the Gospel, teaching the people the doctrines of it, and expounding prophecies, and also in prayer; to which latter the Syriac version restrains their ministry, rendering it, "as they prayed to God"; but the phrase seems to be more extensive: "and fasted"; which the Jews were much used to, and the believing ones had not yet left it off; their custom was to fast on Mondays and Thursdays: See Gill on Luke 18:12. Whether it was on one of those days, that these men were ministering and fasting, is not certain; but this we may be sure of, it was not on the Jewish sabbath, for on that day they never fasted; very likely that this was a fast appointed and fixed among themselves, on some particular occasion; it may be on account of the famine, which was at this time, Acts 11:28.

The Holy Ghost said; either with an articulate voice, or by an internal impulse, upon the minds of three of the prophets:

separate me Barnabas and Saul, for the work whereunto I have called them; the work which the Holy Ghost had appointed, and called them to before this, was to go and preach the Gospel among the Gentiles, distinct from the Jews, of which we read in the latter part of this chapter; and now he would have them be separated from their brethren, as Aaron and his sons were from theirs, and be sent forth from hence directly, upon that work: this shows the Spirit to be a person, since speaking and commanding in an authoritative way, and calling to a work, are ascribed unto him; and that he is a divine person, and truly God, and equal with God, since calling to a sacred office is attributed to him; and a separation to it is ordered for himself, for his service, honour, and glory; he does not say separate them to the Lord, or to God, but to me.