Paul and Barnabas appointed elders for them in each church
This phrase highlights the early church's practice of establishing leadership within local congregations. The term "elders" refers to mature, spiritually qualified leaders responsible for teaching, shepherding, and overseeing the church. This practice aligns with Jewish synagogue traditions where elders played a significant role. The appointment of elders by Paul and Barnabas indicates a structured approach to church governance, ensuring continuity and stability. This practice is echoed in other New Testament passages, such as Titus 1:5 and 1 Timothy 3:1-7, which outline the qualifications and responsibilities of church leaders.

praying and fasting
Prayer and fasting were integral to the decision-making process in the early church, reflecting a dependence on divine guidance. This spiritual discipline is seen throughout Scripture, such as in the ministry of Jesus (Matthew 4:2) and the early church's commissioning of missionaries (Acts 13:2-3). Fasting, often coupled with prayer, signifies earnestness and humility before God, seeking His will and blessing for the task at hand. This practice underscores the seriousness with which Paul and Barnabas approached the appointment of church leaders.

as they entrusted them to the Lord
Entrusting the newly appointed elders to the Lord signifies a recognition of God's ultimate authority and care over the church. This act of entrustment reflects a deep faith in God's sovereignty and provision. It parallels the biblical theme of committing one's work to the Lord, as seen in Proverbs 16:3. By entrusting the elders to God, Paul and Barnabas acknowledge that the success and growth of the church depend on divine guidance and protection.

in whom they had believed
This phrase emphasizes the faith of the early Christians in the Lord Jesus Christ. The foundation of their belief is the gospel message preached by Paul and Barnabas, which centered on the death and resurrection of Jesus. This belief is not merely intellectual assent but a transformative trust in Christ as Savior and Lord. The phrase connects to the broader New Testament theme of faith as the means of salvation, as articulated in passages like Ephesians 2:8-9 and Romans 10:9-10. The faith of these early believers is the basis for their inclusion in the church and their participation in its mission.

1. Paul
A key apostle in the early church, known for his missionary journeys and extensive contributions to the New Testament. In this passage, he is actively involved in establishing church leadership.

2. Barnabas
A fellow missionary and companion of Paul, known for his encouragement and support in the early church. He plays a significant role in the appointment of church elders.

3. Elders
Leaders appointed in the early church to oversee and shepherd the congregation. Their appointment signifies the establishment of church order and governance.

4. Churches
The local assemblies of believers in various cities where Paul and Barnabas ministered. These communities were foundational to the spread of Christianity.

5. Prayer and Fasting
Spiritual disciplines practiced by Paul and Barnabas as they sought God's guidance and blessing in appointing church leaders.The Importance of Church Leadership
The appointment of elders underscores the necessity of strong, godly leadership in the church to guide and nurture the congregation.

Spiritual Discernment through Prayer and Fasting
Paul and Barnabas's use of prayer and fasting highlights the need for spiritual discernment and reliance on God when making significant decisions.

Commitment to the Lord
Committing the elders to the Lord reflects a trust in God's sovereignty and provision for the church's future.

Community and Accountability
The establishment of elders in each church fosters a sense of community and accountability, ensuring that the church remains grounded in biblical teaching.

Continuity of Apostolic Tradition
The practice of appointing elders connects the early church to the apostolic tradition, maintaining continuity in church governance.(23) And when they had ordained them elders.--The word for "ordained" occurs in the New Testament here and in 2Corinthians 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 Acts 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 Acts 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 Acts 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 (Galatians 1:1) and mediately from the Church of Antioch (Acts 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 (1Timothy 4:16; Titus 1:5; see Note on Acts 20:28). . . . Verse 23. - Appointed for them for ordained them, A.V. (χειροτονήσαντες) ; had believed for believed, A.V. The original meaning of χειροτονέω is "to stretch out the hand," and the substantive χειροτονία is used in the LXX. of Isaiah 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 (2 Corinthians 8:19), or simply "to appoint," without any reference to voting. In the choice of an apostle the election was by lot (Acts 1:26), in the appointment of deacons the choice was by the people, how indicated we are not told (Acts 6:5); the question here, on which commentators disagree, is whether the use of the word χειροτονέω indicates voting by the people, selection by the apostles, or simple creation or appointment. As χειροτονήσαντες 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 χειροτονία was made. It seems simplest and most in accordance with the classical use of the word and its use in Acts 10:41 (προκεχειροτονημένοις), 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 Acts 11:30, note; Acts 20:17; and especially Titus 1:5, 7, where we see that πρεσβύτερος was synony- mous with ἐπίσκοπος). From πρεσβύτερος is formed prestos, priest, in French prestre, pretre. Comp. Acts 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. Acts 20:32). In ver. 26 the word used is παραδεδομένοι.

Parallel Commentaries ...


[Paul and Barnabas] appointed
Χειροτονήσαντες (Cheirotonēsantes)
Verb - Aorist Participle Active - Nominative Masculine Plural
Strong's 5500: From a comparative of cheir and teino; to be a hand-reacher or voter, i.e. to select or appoint.

elders
πρεσβυτέρους (presbyterous)
Adjective - Accusative Masculine Plural
Strong's 4245: Comparative of presbus; older; as noun, a senior; specially, an Israelite Sanhedrist or Christian 'presbyter'.

for them
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

in each
κατ’ (kat’)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

church,
ἐκκλησίαν (ekklēsian)
Noun - Accusative Feminine Singular
Strong's 1577: From a compound of ek and a derivative of kaleo; a calling out, i.e. a popular meeting, especially a religious congregation.

praying
προσευξάμενοι (proseuxamenoi)
Verb - Aorist Participle Middle - Nominative Masculine Plural
Strong's 4336: To pray, pray for, offer prayer. From pros and euchomai; to pray to God, i.e. Supplicate, worship.

[and]
μετὰ (meta)
Preposition
Strong's 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.

fasting
νηστειῶν (nēsteiōn)
Noun - Genitive Feminine Plural
Strong's 3521: Fasting, the day of atonement. From nesteuo; abstinence; specially, the fast of the Day of Atonement.

as they entrusted
παρέθεντο (parethento)
Verb - Aorist Indicative Middle - 3rd Person Plural
Strong's 3908: From para and tithemi; to place alongside, i.e. Present; by implication, to deposit.

them
αὐτοὺς (autous)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

to the
τῷ (tō)
Article - Dative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Lord,
Κυρίῳ (Kyriō)
Noun - Dative Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

in
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

whom
ὃν (hon)
Personal / Relative Pronoun - Accusative Masculine Singular
Strong's 3739: Who, which, what, that.

they had believed.
πεπιστεύκεισαν (pepisteukeisan)
Verb - Pluperfect Indicative Active - 3rd Person Plural
Strong's 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.


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NT Apostles: Acts 14:23 When they had appointed elders for them (Acts of the Apostles Ac)