We stand in this passage at the beginning of a great step forward. Philip and Peter had each played a part in the gradual expansion of the church beyond the limits of Judaism; but it was from the church at Antioch that the messengers went forth who completed the process. Both its locality and its composition made that natural. I. The solemn designation of the missionaries is the first point in the narrative. The church at Antioch was not left without signs of Christ's grace and presence. It had its band of 'prophets and teachers.' As might be expected, four of the five named are Hellenists,--that is, Jews born in Gentile lands, and speaking Gentile languages. Barnabas was a Cypriote, Simeon's byname of Niger ('Black') was probably given because of his dark complexion, which was probably caused by his birth in warmer lands. He may have been a North African, as Lucius of Cyrene was. Saul was from Tarsus, and only Manaen remains to represent the pure Palestinian Jew. His had been a strange course, from being foster-brother of the Herod who killed John to becoming a teacher in the church at Antioch. Barnabas was the leader of the little group, and the younger Pharisee from Tarsus, who had all along been Barnabas's _protege_, brought up the rear. The order observed in the list is a little window which shows a great deal. The first and last names all the world knows; the other three are never heard of again. Immortality falls on the two, oblivion swallows up the three. But it matters little whether our names are sounded in men's ears, if they are in the Lamb's book of life. These five brethren were waiting on the Lord by fasting and prayer. Apparently they had reason to expect some divine communication, for which they were thus preparing themselves. Light will come to those who thus seek it. They were commanded to set apart two of their number for 'the work whereunto I have called them.' That work is not specified, and yet the two, like carrier pigeons on being let loose, make straight for their line of flight, and know exactly whither they are to go. If we strictly interpret Luke's words ('I _have_ called them'), a previous intimation from the Spirit had revealed to them the sphere of their work. In that case, the _separation_ was only the recognition by the brethren of the divine appointment. The inward call must come first, and no ecclesiastical designation can do more than confirm that. But the solemn designation by the Church identifies those who remain behind with the work of those who go forth; it throws responsibility for sympathy and support on the former, and it ministers strength and the sense of companionship to the latter, besides checking that tendency to isolation which accompanies earnestness. To go forth on even Christian service, unrecognised by the brethren, is not good for even a Paul.