Kisah Para Rasul 14:23

Bahasa Indonesia Sehari-hari

Di tiap-tiap jemaat rasul-rasul itu menetapkan penatua-penatua bagi jemaat itu dan setelah berdoa dan berpuasa, mereka menyerahkan penatua-penatua itu kepada Tuhan, yang adalah sumber kepercayaan mereka.

Parallel Translations

Alkitab Terjemahan Baru
Di tiap-tiap jemaat rasul-rasul itu menetapkan penatua-penatua bagi jemaat itu dan setelah berdoa dan berpuasa, mereka menyerahkan penatua-penatua itu kepada Tuhan, yang adalah sumber kepercayaan mereka.

Alkitab Terjemahan Lama
Setelah ditetapkannya bagi mereka itu ketua-ketua di dalam tiap-tiap sidang jemaat, serta berdoa dan puasa, maka diserahkannyalah mereka itu kepada Tuhan yang dipercayainya.

Contextual Overview

¹⁹ Then thyther came certayne Iewes from Antioche and Iconium: which, whe they had perswaded the people, and had stoned Paule, drewe hym out of the citie, supposyng he had ben dead. ²⁰ Howbeit, as the disciples stoode round about hym, he arose vp, and came into the citie: And the next day, he departed with Barnabas to Derbe. ²¹ And when they had preached to that citie, and had taught many, they returned agayne to Lystra, and to Iconium, and Antioche, ²² And strengthed the disciples soules agayne, and exhorted them to continue in the fayth, and that we must through much tribulation enter into the kyngdome of God. ²³ And when they had ordeyned them elders by election in euery Churche, and had prayed, with fastyng, they commended them to the Lorde, on whom they beleued. ²⁴ And when they had gone throughout Pisidia, they came to Pamphylia, ²⁵ And when they had spoken the worde in Perga, they descended into Attalia, ²⁶ And thence departed by shippe to Antioche, from whence they were committed vnto the grace of God, to the worke which they fulfylled. ²⁷ And when they were come, and had gathered the Churche together, they rehearsed all that God had done with them, & howe he had opened the doore of fayth vnto the gentiles. ²⁸ And there they abode long tyme with the disciples.

Bible Verse Review
  from Treasury of Scripure Knowledge

they had: Acts 1:22, Mark 3:14, 1 Timothy 5:22, 2 Timothy 2:2, Titus 1:5

elders: Acts 11:30, Acts 15:4, Acts 15:6, Acts 15:23, Acts 20:17, 1 Timothy 5:1, 1 Timothy 5:17-19, James 5:14, 1 Peter 5:1, 2 John 1:1, 3 John 1:1

and had: Acts 13:1-3

they commended: Acts 14:26, Acts 20:32, Luke 23:46, 1 Thessalonians 3:12, 1 Thessalonians 3:13, 2 Thessalonians 2:16, 2 Thessalonians 2:17, 2 Timothy 1:12, 1 Peter 5:10

Reciprocal: Exodus 36:2 - in whose 1 Chronicles 15:16 - chief Matthew 6:16 - when Matthew 9:15 - and then Matthew 17:21 - but Mark 2:20 - and Mark 9:29 - fasting Luke 5:35 - and Acts 11:26 - with the church Acts 13:3 - General Acts 20:28 - over 2 Corinthians 6:5 - fastings 2 Corinthians 11:27 - fastings Ephesians 4:12 - perfecting Colossians 4:17 - the ministry 1 Thessalonians 3:2 - to establish Hebrews 13:7 - which

Cross-References

Genesis 14:9
And they ioyned battell with them in the vale of Siddim: that is to saye, with Chodorlaomer the kyng of Elam, and with Thidal kyng of nations, and with Amraphel kyng of Sinar, and with Arioch kyng of Elasar, foure kynges agaynst fyue.

Genesis 14:12
And they caryed awaye Lot also Abrams brothers sonne, & his goodes, (for he dwelled in Sodome) and departed.

Genesis 14:15
And he and his seruauntes were parted [in companies] agaynst the by nyght, and smote them, and pursued them vnto Hoba, which lyeth on the left hand of Damascus.

Genesis 14:16
And recouered all the goodes, and also brought agayne his brother Lot, & his goodes, the wome also, & the people.

1 Kings 13:8
And the man of God sayde vnto the king: If thou wouldest geue me halfe thyne house, I will not go in with thee, neither will I eate bread, nor drinke water in this place:

2 Kings 5:16
But he saide: As the lorde lyueth before whom I stande, I wyll receaue none: And when the other would haue constrayned him to receaue it, he would not.

2 Kings 5:20
Gehezi the seruaunt of Elisa the man of God, said: Beholde, my maister hath spared Naaman this Syrian, that he would not receaue at his hande those thinges that he offered: As the Lorde lyueth, I wyll runne after him, & take somewhat of him.

2 Corinthians 12:14
Beholde, nowe the thirde tyme I am redy to come vnto you, and yet wyll I not be chargeable vnto you: For I seke not yours, but you. For the children ought not to lay vp for the fathers and mothers: but the fathers and mothers for the chyldren.

Hebrews 13:5
Let your conuersation be without couetousnesse, beyng content with such thynges as ye haue. For he hath sayde: I wyll not fayle thee, neither forsake thee.

Gill's Notes on the Bible

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 Acts 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.

Barnes' Notes on the Bible

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, 2 Corinthians 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 Acts 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 Acts 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 Acts 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 Titus 1:5, “I left thee in Crete, that thou shouldst ...ordain elders in every city”; Acts 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.

Clarke's Notes on the Bible

Verse Acts 14:23. 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, 2 Corinthians 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. Acts 6:6; Acts 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.