Acts 14
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Acts 14
Paul and Barnabas at Iconium
1And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
Jamieson-Fausset-Brown
CHAPTER 14
Ac 14:1-7. Meeting with Similar Success and Similar Opposition at Iconium, Paul and Barnabas Flee for Their Lives to Lystra and Derbe, and Preach There.
"After this detailed account of Paul's labors at Pisidian Antioch, Luke subjoins only brief notices of his further labors, partly because from the nature of the case his discourses must have embraced nearly the same topics, and partly because the consequences that resulted assumed quite a similar shape" [Olshausen].
1. they went both together into the synagogue--Though Paul was now the prominent speaker and actor, yet in everything Barnabas went along with him.
a ... multitude ... of the Greeks believed--meaning probably the religious proselytes, as opposed to "the Gentiles" mentioned Ac 14:2.
CHAPTER 14
Ac 14:1-7. Meeting with Similar Success and Similar Opposition at Iconium, Paul and Barnabas Flee for Their Lives to Lystra and Derbe, and Preach There.
"After this detailed account of Paul's labors at Pisidian Antioch, Luke subjoins only brief notices of his further labors, partly because from the nature of the case his discourses must have embraced nearly the same topics, and partly because the consequences that resulted assumed quite a similar shape" [Olshausen].
1. they went both together into the synagogue--Though Paul was now the prominent speaker and actor, yet in everything Barnabas went along with him.
a ... multitude ... of the Greeks believed--meaning probably the religious proselytes, as opposed to "the Gentiles" mentioned Ac 14:2.
The Pulpit Commentary
Entered for went both, A.V.; Jews for the Jews, A.V.; and for and also, A.V.; Greeks for the Greeks, A.V. Observe how in every case Greeks are found attending the synagogue. So spake, etc. This illustrates the statement in Rom_10:17, that "faith cometh by hearing, and hearing by the Word of God."
Entered for went both, A.V.; Jews for the Jews, A.V.; and for and also, A.V.; Greeks for the Greeks, A.V. Observe how in every case Greeks are found attending the synagogue. So spake, etc. This illustrates the statement in Rom_10:17, that "faith cometh by hearing, and hearing by the Word of God."
2But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
The Pulpit Commentary
The Jews that were disobedient for the unbelieving Jews, A.V. and T.R.; stirred up the souls of the Gentiles, and made them, etc., for stirred up the Gentiles, and made their minds, etc., A.V. The Jews that were disobedient. The R.T. (ἀπειθήσαντες) may equally and even better be rendered, the Jews that were unbelieving (comp. Joh_3:36, where πιστεύων and ἀπειθῶν are opposed to each other, and Rom_11:30-32, where the idea of belief is far more appropriate than that of obedience). Stirred up the souls, etc. St. Paul speaks with much warmth of the constant opposition of the Jews, "forbidding us to speak to the Gentiles that they might be saved" (1Th_2:14-16).
The Jews that were disobedient for the unbelieving Jews, A.V. and T.R.; stirred up the souls of the Gentiles, and made them, etc., for stirred up the Gentiles, and made their minds, etc., A.V. The Jews that were disobedient. The R.T. (ἀπειθήσαντες) may equally and even better be rendered, the Jews that were unbelieving (comp. Joh_3:36, where πιστεύων and ἀπειθῶν are opposed to each other, and Rom_11:30-32, where the idea of belief is far more appropriate than that of obedience). Stirred up the souls, etc. St. Paul speaks with much warmth of the constant opposition of the Jews, "forbidding us to speak to the Gentiles that they might be saved" (1Th_2:14-16).
3Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.
Jamieson-Fausset-Brown
3. Long time therefore abode they--because in spite of opposition they were meeting with so much success.
speaking boldly in the Lord--rather, "in dependence on the Lord," that is, on their glorified Head.
who gave testimony to the word of his grace--a notable definition of the Gospel, whose whole burden is GRACE.
and granted--"granting," that is, who confirmed the Gospel by granting miraculous attestation to it. (The "and" is wanting in the best manuscripts).
3. Long time therefore abode they--because in spite of opposition they were meeting with so much success.
speaking boldly in the Lord--rather, "in dependence on the Lord," that is, on their glorified Head.
who gave testimony to the word of his grace--a notable definition of the Gospel, whose whole burden is GRACE.
and granted--"granting," that is, who confirmed the Gospel by granting miraculous attestation to it. (The "and" is wanting in the best manuscripts).
The Pulpit Commentary
They tarried there for abode they, A.V.; bare witness for gave testimony, A.V.; granting for and granted, A.V. For the phrase long time (ἱκανὸν χρόνον), comp. Act_27:9, "much time," and "many days" (ἡμέραι ἱκαναί), Act_9:23. So also Luk_8:27, "long time," or "for a long time" (ἐκ χρόνων ἱκανῶν). Speaking boldly (παρρησιαζόμενοι) in the Lord (ἐπὶ τῷ Κυρίῳ); i.e. having the Lord for their support. It was the special prayer of the Church that God would "grant to his servants that they might speak the Word with all boldness (μετὰπαρρησίας πάσης)," and in answer to that prayer they were enabled to speak "the Word of God with boldness" (Act_4:29 ,31; comp. Act_9:29; Act_18:26; Act_19:8; 1Th_2:2, etc.). It was no small evidence of the power of the Holy Ghost that the apostles were able to speak with such uncompromising fidelity in the face of such bitter opposition. Signs and wonders, etc. See Mar_16:17-20; comp. too Act_4:30, which also indicates that we ought, perhaps, to understand here τῷ Κυρρίῳ of God the Father rather than of "his holy Servant Jesus."
They tarried there for abode they, A.V.; bare witness for gave testimony, A.V.; granting for and granted, A.V. For the phrase long time (ἱκανὸν χρόνον), comp. Act_27:9, "much time," and "many days" (ἡμέραι ἱκαναί), Act_9:23. So also Luk_8:27, "long time," or "for a long time" (ἐκ χρόνων ἱκανῶν). Speaking boldly (παρρησιαζόμενοι) in the Lord (ἐπὶ τῷ Κυρίῳ); i.e. having the Lord for their support. It was the special prayer of the Church that God would "grant to his servants that they might speak the Word with all boldness (μετὰπαρρησίας πάσης)," and in answer to that prayer they were enabled to speak "the Word of God with boldness" (Act_4:29 ,31; comp. Act_9:29; Act_18:26; Act_19:8; 1Th_2:2, etc.). It was no small evidence of the power of the Holy Ghost that the apostles were able to speak with such uncompromising fidelity in the face of such bitter opposition. Signs and wonders, etc. See Mar_16:17-20; comp. too Act_4:30, which also indicates that we ought, perhaps, to understand here τῷ Κυρρίῳ of God the Father rather than of "his holy Servant Jesus."
4But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
The Pulpit Commentary
Was divided (ἐσχίσθη); hence σχίσμα a schism (see Joh_7:43; Joh_9:16; Joh_10:19; 1Co_1:10).
Was divided (ἐσχίσθη); hence σχίσμα a schism (see Joh_7:43; Joh_9:16; Joh_10:19; 1Co_1:10).
5And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,
Jamieson-Fausset-Brown
5. an assault made ... to stone them--rather here, "an impetuous movement" with a view to stoning them: for in 2Co 11:25, Paul says, "Once I was stoned," and that was at Lystra, as expressly related in Ac 14:19. (Paley's remarks--Horæ Paulinæ--on this singular coincidence between the Epistle and the history are very striking).
fled--(See Mt 10:23).
5. an assault made ... to stone them--rather here, "an impetuous movement" with a view to stoning them: for in 2Co 11:25, Paul says, "Once I was stoned," and that was at Lystra, as expressly related in Ac 14:19. (Paley's remarks--Horæ Paulinæ--on this singular coincidence between the Epistle and the history are very striking).
fled--(See Mt 10:23).
The Pulpit Commentary
Made an onset for an assault made, A.V.; of the Jews for also of the Jews, A.V.; to entreat them shamefully for to use them despitefully, A.V., as 1Th_2:2. As regards ὁρμή, neither the A.V. assault nor the R.V. onset expresses it exactly. Ὁρμή means the strong bent of the mind, as in Jas_3:4, where it expresses the strong will of the steersman directing the ship against the force of the winds. Here it means that both Jews with their rulers, and Gentiles, under the influence of violent passion, had determined and agreed to assault Paul and Barnabas. To entreat them shamefully. Ψβρις and ὑβρίζω denote "violence," as Mat_22:6; Luk_18:32; 2Co_12:10. It is sometimes used of corporal punish-merit, even legally inflicted, as Pro_19:18 (LXX.).
Act_14:6, Act_14:7
Became aware for were ware, A.V. (συνιδόντες), see Act_12:12; the cities of Lycaonia, Lystra, and Derbe, for Lystra and Derbe, cities of Lycaonia, A.V.; the region for unto the region, A.V.; round about for that lieth round about, A.V. They preached; were preaching—not once or twice, but continuously. Lystra and Derbe were cities of southern Lycaonia, obscure and remote from civilization, situated north of Mount Taurus, in a cold arid country somewhere between Ak Ghieul on the north, and the volcanic region of Karadagh on the south. They seem to have been included at this time in the dominions of Antiochus, king of Commagene (Lewin). Lystra is thought to be now represented by Bin-bir Kilissete (the thousand and one churches) (Lewin and Renan), though this is doubtful; and Derbe distant about twenty miles from Lystra, and the capital of that part of Lycaonia called Isaurica, is thought to be the modern Dioli (Hamilton, Renan, etc.); others, however, place it nearer the White Lake, Ak Ghieul, where the ruins of an ancient town are found.
Made an onset for an assault made, A.V.; of the Jews for also of the Jews, A.V.; to entreat them shamefully for to use them despitefully, A.V., as 1Th_2:2. As regards ὁρμή, neither the A.V. assault nor the R.V. onset expresses it exactly. Ὁρμή means the strong bent of the mind, as in Jas_3:4, where it expresses the strong will of the steersman directing the ship against the force of the winds. Here it means that both Jews with their rulers, and Gentiles, under the influence of violent passion, had determined and agreed to assault Paul and Barnabas. To entreat them shamefully. Ψβρις and ὑβρίζω denote "violence," as Mat_22:6; Luk_18:32; 2Co_12:10. It is sometimes used of corporal punish-merit, even legally inflicted, as Pro_19:18 (LXX.).
Act_14:6, Act_14:7
Became aware for were ware, A.V. (συνιδόντες), see Act_12:12; the cities of Lycaonia, Lystra, and Derbe, for Lystra and Derbe, cities of Lycaonia, A.V.; the region for unto the region, A.V.; round about for that lieth round about, A.V. They preached; were preaching—not once or twice, but continuously. Lystra and Derbe were cities of southern Lycaonia, obscure and remote from civilization, situated north of Mount Taurus, in a cold arid country somewhere between Ak Ghieul on the north, and the volcanic region of Karadagh on the south. They seem to have been included at this time in the dominions of Antiochus, king of Commagene (Lewin). Lystra is thought to be now represented by Bin-bir Kilissete (the thousand and one churches) (Lewin and Renan), though this is doubtful; and Derbe distant about twenty miles from Lystra, and the capital of that part of Lycaonia called Isaurica, is thought to be the modern Dioli (Hamilton, Renan, etc.); others, however, place it nearer the White Lake, Ak Ghieul, where the ruins of an ancient town are found.
6They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
Jamieson-Fausset-Brown
6. unto Lystra and Derbe--the one some twenty miles to the south, the other some sixty miles to the east of Iconium, somewhere near the bases of what are called the Black Mountains and the roots of Mount Taurus; but their exact position has not yet been discovered.
Ac 14:8-21. At Lystra Paul Healing a Cripple, the People Are Scarce Restrained from Sacrificing to Them as Gods, but Afterwards, Their Minds Being Poisoned, They Stone Paul, Leaving Him for Dead--Withdrawing to Derbe, They Preach and Teach There.
There being no mention of the synagogue at Lystra, it is probable there were too few Jews there to form one.
6. unto Lystra and Derbe--the one some twenty miles to the south, the other some sixty miles to the east of Iconium, somewhere near the bases of what are called the Black Mountains and the roots of Mount Taurus; but their exact position has not yet been discovered.
Ac 14:8-21. At Lystra Paul Healing a Cripple, the People Are Scarce Restrained from Sacrificing to Them as Gods, but Afterwards, Their Minds Being Poisoned, They Stone Paul, Leaving Him for Dead--Withdrawing to Derbe, They Preach and Teach There.
There being no mention of the synagogue at Lystra, it is probable there were too few Jews there to form one.
7And there they preached the gospel.
A Cripple Healed at Lystra
8And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked:
Jamieson-Fausset-Brown
8-10. there sat there a certain man ... a cripple from his mother's womb ... The same heard Paul speak--in the open air and (Ac 14:11) to a crowd of people.
8-10. there sat there a certain man ... a cripple from his mother's womb ... The same heard Paul speak--in the open air and (Ac 14:11) to a crowd of people.
The Pulpit Commentary
At Lystra there sat, etc., for there sat … at Lystra, A.V.; a cripple for being a cripple, A.V. and T.R.
At Lystra there sat, etc., for there sat … at Lystra, A.V.; a cripple for being a cripple, A.V. and T.R.
9The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,
The Pulpit Commentary
Speaking for speak, A.V.; fastening his eyes upon for stedfastly beholding, A.V. (see above, Act_1:10; Act_3:4, etc.); seeing for perceiving, A.V.; made whole for healed, A.V. Heard. The force of the imperfect ἤκουε would, perhaps, be better given by "listened" to Paul speaking. There is great resemblance between this miracle of healing, and that of the lame man laid at the gate of the temple, who was healed by Peter (Act_3:2-10), and, not unnaturally, considerable identity of expression in the narratives. Both men were lame from their birth; the apostles fastened their eyes upon both; both, when healed, leaped and walked; and in both cases the miracle 'had a great effect upon the multitudes who beheld it. Zeller, with characteristic recklessness, infers that "this narrative was, merely in imitation of the early miraculous story of Peter;" and so relegates both it and the subsequent narrative to the regions of fable.
Leaped up for leaped. A.V.
Speaking for speak, A.V.; fastening his eyes upon for stedfastly beholding, A.V. (see above, Act_1:10; Act_3:4, etc.); seeing for perceiving, A.V.; made whole for healed, A.V. Heard. The force of the imperfect ἤκουε would, perhaps, be better given by "listened" to Paul speaking. There is great resemblance between this miracle of healing, and that of the lame man laid at the gate of the temple, who was healed by Peter (Act_3:2-10), and, not unnaturally, considerable identity of expression in the narratives. Both men were lame from their birth; the apostles fastened their eyes upon both; both, when healed, leaped and walked; and in both cases the miracle 'had a great effect upon the multitudes who beheld it. Zeller, with characteristic recklessness, infers that "this narrative was, merely in imitation of the early miraculous story of Peter;" and so relegates both it and the subsequent narrative to the regions of fable.
Leaped up for leaped. A.V.
10Said with a loud voice, Stand upright on thy feet. And he leaped and walked.
11And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
Jamieson-Fausset-Brown
11-13. in the speech of Lycaonia--whether a corruption of the Greek tongue, which was well enough understood in this region, or the remains of some older tongue, is not known.
The gods are come down to us in the likeness of men--the language of an unsophisticated people. But "that which was a superstition in Lycaonia, and for which the whole "creation" groaned, became a reality at Bethlehem" [Webster and Wilkinson].
11-13. in the speech of Lycaonia--whether a corruption of the Greek tongue, which was well enough understood in this region, or the remains of some older tongue, is not known.
The gods are come down to us in the likeness of men--the language of an unsophisticated people. But "that which was a superstition in Lycaonia, and for which the whole "creation" groaned, became a reality at Bethlehem" [Webster and Wilkinson].
The Pulpit Commentary
Multitudes for people, A.V.; voice for voices, A.V. In the speech of Lycaonia. It is not known what the language of Lycaonia was, whether Cappadocian, or Celtic, or Lycian; but we learn incidentally from Stephanus Byzantinus, that there was a Lycaonian language, for he tells us that Delbia (as some write the name Derbe) was the Lycaonian for ἄρκευθος, a juniper tree or berry. No other Lycaonian word is known (see "Jablouskii Disquis. de Ling. Lycaon," in Stephan., 'Thesaur.'). The Lycaoniaus doubtless understood Greek as the language of intercommunication all over Roman Asia, but among themselves would speak their native dialect. The belief that the gods were come down in the likeness of men, and that these gods were Jupiter and Hermes, or Mercury, was most natural to Lycaonians, who were conversant with, and doubtless believed, the Phrygian legend of Philemon and Baucis, who entertained hospitably Jupiter and Hermes, when no one else would take them in, and whose cottage was by the gods turned into a temple (when all the neighborhood was drowned by a flood), of which they were made priest and priestess during life, and simultaneously metamorphosed into an oak and lime tree when their life ended (Ovid, 'Metamorph.,'8.611, etc.). Ovid places the scene of the legend at Tyana, the site of which has been ascertained by Hamilton to be near Erekli, in Cappadocia, close to the borders of Lycaonia. The moral drawn in the legend itself seems to have been that which influenced the people of Lycaonia in their conduct towards the two strangers: "Cura pii dis sunt, et qui coluere coluntur," which may be Englished, "Them that honor me I will honor" (1Sa_2:30).
Multitudes for people, A.V.; voice for voices, A.V. In the speech of Lycaonia. It is not known what the language of Lycaonia was, whether Cappadocian, or Celtic, or Lycian; but we learn incidentally from Stephanus Byzantinus, that there was a Lycaonian language, for he tells us that Delbia (as some write the name Derbe) was the Lycaonian for ἄρκευθος, a juniper tree or berry. No other Lycaonian word is known (see "Jablouskii Disquis. de Ling. Lycaon," in Stephan., 'Thesaur.'). The Lycaoniaus doubtless understood Greek as the language of intercommunication all over Roman Asia, but among themselves would speak their native dialect. The belief that the gods were come down in the likeness of men, and that these gods were Jupiter and Hermes, or Mercury, was most natural to Lycaonians, who were conversant with, and doubtless believed, the Phrygian legend of Philemon and Baucis, who entertained hospitably Jupiter and Hermes, when no one else would take them in, and whose cottage was by the gods turned into a temple (when all the neighborhood was drowned by a flood), of which they were made priest and priestess during life, and simultaneously metamorphosed into an oak and lime tree when their life ended (Ovid, 'Metamorph.,'8.611, etc.). Ovid places the scene of the legend at Tyana, the site of which has been ascertained by Hamilton to be near Erekli, in Cappadocia, close to the borders of Lycaonia. The moral drawn in the legend itself seems to have been that which influenced the people of Lycaonia in their conduct towards the two strangers: "Cura pii dis sunt, et qui coluere coluntur," which may be Englished, "Them that honor me I will honor" (1Sa_2:30).
12And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.
The Pulpit Commentary
Mercury for Mercurius, A.V. For the Latin Jupiter and Mercury the Greek original has Zeus and Hermes. Jupiter is Jovis Pater, where Jovis or Diovis or Dies (in Diespiter) is the Latin form of Zeus, gen. Δίος. Mercury is Hermes in his special character as the god of markets and trade. But the Lycaonians here thought of him in his principal character of herald and messenger of the gods, and hence the god of eloquence and speech.
Mercury for Mercurius, A.V. For the Latin Jupiter and Mercury the Greek original has Zeus and Hermes. Jupiter is Jovis Pater, where Jovis or Diovis or Dies (in Diespiter) is the Latin form of Zeus, gen. Δίος. Mercury is Hermes in his special character as the god of markets and trade. But the Lycaonians here thought of him in his principal character of herald and messenger of the gods, and hence the god of eloquence and speech.
13Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.
The Pulpit Commentary
And for then, A.V.; whose temple was before the city for which was before their city, A.V. and T.R.; the multitudes for the people, A.V., as in Act_14:12. The priest of Jupiter. The words, ὁ δὲ ἱερεὺς τοῦ Διὸς τοῦ ὄντες κ.τ.λ., may be construed in two ways—either as in the A.V., or the priest of the temple of Jupiter, etc., understanding, by a common ellipse, ἱεροῦ, or, ναοῦ, after Διός, as in the Latin phrase, "Ubi ad Dianae veneris;" "When you come to the temple of Diana," etc. But it is not a Greek phrase to speak of Jupiter being before the city, meaning the temple of Jupiter. Therefore the proper way of translating is to take the full phrase as being ὁ ἱερεὺς τοῦ Διός ναοῦ or ἰεροῦ, the article τοῦ belonging to ναοῦ, and Διός being, as in so many instances, without the article. The gates; viz. of the city. The temple was just outside the gates; the lame man, it is likely, sat inside near the gates through which men were passing in and out. Paul and Barnabas would address the -people in the square or open space inside the gates. Seeing a stir at the gates, and hearing that it was the priest of Jupiter coming with oxen and garlands to sacrifice to them, they immediately ran forward to prevent it. The ox was the proper sacrifice for Jupiter.
And for then, A.V.; whose temple was before the city for which was before their city, A.V. and T.R.; the multitudes for the people, A.V., as in Act_14:12. The priest of Jupiter. The words, ὁ δὲ ἱερεὺς τοῦ Διὸς τοῦ ὄντες κ.τ.λ., may be construed in two ways—either as in the A.V., or the priest of the temple of Jupiter, etc., understanding, by a common ellipse, ἱεροῦ, or, ναοῦ, after Διός, as in the Latin phrase, "Ubi ad Dianae veneris;" "When you come to the temple of Diana," etc. But it is not a Greek phrase to speak of Jupiter being before the city, meaning the temple of Jupiter. Therefore the proper way of translating is to take the full phrase as being ὁ ἱερεὺς τοῦ Διός ναοῦ or ἰεροῦ, the article τοῦ belonging to ναοῦ, and Διός being, as in so many instances, without the article. The gates; viz. of the city. The temple was just outside the gates; the lame man, it is likely, sat inside near the gates through which men were passing in and out. Paul and Barnabas would address the -people in the square or open space inside the gates. Seeing a stir at the gates, and hearing that it was the priest of Jupiter coming with oxen and garlands to sacrifice to them, they immediately ran forward to prevent it. The ox was the proper sacrifice for Jupiter.
14Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,
Jamieson-Fausset-Brown
14-18. when ... Barnabas and Paul heard--Barnabas is put first here, apparently as having been styled the "Jupiter" of the company.
they rent their clothes and ran in--rather (according to the true reading), "ran forth."
among the people, crying out ... Sirs, why do ye these things?--This was something more than that abhorrence of idolatry which took possession of the Jews as a nation from the time of the Babylonish captivity: it was that delicate sensibility to everything which affects the honor of God which Christianity, giving us in God a reconciled Father, alone can produce; making the Christian instinctively feel himself to be wounded in all dishonor done to God, and filling him with mingled horror and grief when such gross insults as this are offered to him.
14-18. when ... Barnabas and Paul heard--Barnabas is put first here, apparently as having been styled the "Jupiter" of the company.
they rent their clothes and ran in--rather (according to the true reading), "ran forth."
among the people, crying out ... Sirs, why do ye these things?--This was something more than that abhorrence of idolatry which took possession of the Jews as a nation from the time of the Babylonish captivity: it was that delicate sensibility to everything which affects the honor of God which Christianity, giving us in God a reconciled Father, alone can produce; making the Christian instinctively feel himself to be wounded in all dishonor done to God, and filling him with mingled horror and grief when such gross insults as this are offered to him.
The Pulpit Commentary
But … heard of it for which … heard of, A.V.; garments for clothes, A.V.; sprang forth for ran in, A.V.; multitudes for people, A.V., as before. The conduct of Barnabas and Paul, in abhorring the honors offered to them, has been well contrasted with the profane vanity of Herod in accepting Divine honors (Act_12:23).
But … heard of it for which … heard of, A.V.; garments for clothes, A.V.; sprang forth for ran in, A.V.; multitudes for people, A.V., as before. The conduct of Barnabas and Paul, in abhorring the honors offered to them, has been well contrasted with the profane vanity of Herod in accepting Divine honors (Act_12:23).
15And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:
The Pulpit Commentary
Bring you good tidings for preach unto you, A.V.; vain things for vanities, A.V.; who for which, A.V.; the heaven and the earth for heaven and earth, A.V.; that in them is for things that are therein, A.V. For the declaration, We also are men of like passions with you, compare Peter's saying to Cornelius (Act_10:26), "Stand up; I myself also am a man." St. Paul finely contrasts the utter vanity, i.e. the impotence, lifelessness, uselessness, and unprofitableness of the idols, with the power of the living God, who by his word created heaven and earth and sea, and filled them all with beauty, shape, and life.
Bring you good tidings for preach unto you, A.V.; vain things for vanities, A.V.; who for which, A.V.; the heaven and the earth for heaven and earth, A.V.; that in them is for things that are therein, A.V. For the declaration, We also are men of like passions with you, compare Peter's saying to Cornelius (Act_10:26), "Stand up; I myself also am a man." St. Paul finely contrasts the utter vanity, i.e. the impotence, lifelessness, uselessness, and unprofitableness of the idols, with the power of the living God, who by his word created heaven and earth and sea, and filled them all with beauty, shape, and life.
16Who in times past suffered all nations to walk in their own ways.
The Pulpit Commentary
The generations gone by for times past, A.V.; the nations for nations, A.V.
The generations gone by for times past, A.V.; the nations for nations, A.V.
17Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.
The Pulpit Commentary
And yet for nevertheless, A.V.; you from heaven rains for us rain from hearer, A.V. and T.R.; your for our, A.V. and T.R. Observe how the apostle adapts his preaching to his hearers. How different this address to the heathen Lycaonians from those to Jews and proselytes! Here he leads them from nature to God; there from prophecy to Jesus.
And yet for nevertheless, A.V.; you from heaven rains for us rain from hearer, A.V. and T.R.; your for our, A.V. and T.R. Observe how the apostle adapts his preaching to his hearers. How different this address to the heathen Lycaonians from those to Jews and proselytes! Here he leads them from nature to God; there from prophecy to Jesus.
18And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.
The Pulpit Commentary
The multitudes for the people, A.V.; from doing for that they had not done, A.V.
The multitudes for the people, A.V.; from doing for that they had not done, A.V.
Paul Stoned at Lystra
19And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead.
Jamieson-Fausset-Brown
19. came thither certain Jews from Antioch and Iconium--Furious zeal that would travel so far to counteract the missionaries of the Cross!
persuaded the people--"the multitudes."
and having stoned Paul--(See on Ac 14:5). Barnabas they seem to have let alone; Paul, as the prominent actor and speaker, being the object of all their rage. The words seem to imply that it was the Jews who did this; and no doubt they took the lead (Ac 14:19), but it was the act of the instigated and fickle multitudes along with them.
drew him out of the city--By comparing this with Ac 7:58 it will be seen that the Jews were the chief actors in this scene.
19. came thither certain Jews from Antioch and Iconium--Furious zeal that would travel so far to counteract the missionaries of the Cross!
persuaded the people--"the multitudes."
and having stoned Paul--(See on Ac 14:5). Barnabas they seem to have let alone; Paul, as the prominent actor and speaker, being the object of all their rage. The words seem to imply that it was the Jews who did this; and no doubt they took the lead (Ac 14:19), but it was the act of the instigated and fickle multitudes along with them.
drew him out of the city--By comparing this with Ac 7:58 it will be seen that the Jews were the chief actors in this scene.
The Pulpit Commentary
But there came Jews thither for and there came thither certain Jews, A.V.; and having persuaded the multitudes, they stoned for who persuaded the people, and having stoned, A.V.; and dragged for drew, A.V.; that he was dead for he had been dead, A.V. But there came Jews, etc. Observe the persistent enmity of the unbelieving Jews. The same fickleness of the multitude which led those who had cried, "Hosanna!" to turn round and say, "Crucify him!" here led those who would have worshipped Paul as a god, now to stone him as a blasphemer. This is, doubtless, the instance to which St. Paul alludes when he says "Once was I stoned," (2Co_11:25).
But there came Jews thither for and there came thither certain Jews, A.V.; and having persuaded the multitudes, they stoned for who persuaded the people, and having stoned, A.V.; and dragged for drew, A.V.; that he was dead for he had been dead, A.V. But there came Jews, etc. Observe the persistent enmity of the unbelieving Jews. The same fickleness of the multitude which led those who had cried, "Hosanna!" to turn round and say, "Crucify him!" here led those who would have worshipped Paul as a god, now to stone him as a blasphemer. This is, doubtless, the instance to which St. Paul alludes when he says "Once was I stoned," (2Co_11:25).
20Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.
Jamieson-Fausset-Brown
20. as the disciples stood round about him--sorrowing. So his labors here had not been in vain: "Disciples" had been gathered, who now rallied around the bleeding body. And one appears to have been gained on this occasion, of far more importance than all the rest--Timotheus. See on Ac 16:1-3. (It could scarcely have been at the subsequent visit, Ac 14:21, for the reason given in 2Ti 3:10, 11; while at the third visit, Ac 16:1-3, he was already a Christian).
he rose up--It is possible that this recovery was natural; the insensibility occasioned by such treatment as he had received sometimes passing away of itself, and leaving the patient less hurt than appeared. But certainly the impression naturally left on the mind by the words is that the restoration was miraculous; and so the best interpreters understand the words. This is confirmed by what follows.
came into the city--Noble intrepidity!
next day he departed with Barnabas to Derbe--a journey for which he could hardly be fit if his recovery had been natural. (As to Derbe, see on Ac 14:6).
20. as the disciples stood round about him--sorrowing. So his labors here had not been in vain: "Disciples" had been gathered, who now rallied around the bleeding body. And one appears to have been gained on this occasion, of far more importance than all the rest--Timotheus. See on Ac 16:1-3. (It could scarcely have been at the subsequent visit, Ac 14:21, for the reason given in 2Ti 3:10, 11; while at the third visit, Ac 16:1-3, he was already a Christian).
he rose up--It is possible that this recovery was natural; the insensibility occasioned by such treatment as he had received sometimes passing away of itself, and leaving the patient less hurt than appeared. But certainly the impression naturally left on the mind by the words is that the restoration was miraculous; and so the best interpreters understand the words. This is confirmed by what follows.
came into the city--Noble intrepidity!
next day he departed with Barnabas to Derbe--a journey for which he could hardly be fit if his recovery had been natural. (As to Derbe, see on Ac 14:6).
The Pulpit Commentary
But for howbeit, A.V.; entered for came, A.V.; on the morrow for the next day, A.V.; went forth for departed, A.V. It is pleasing to observe the fidelity of the converts, who, in the face of violence and death, clave to the apostle, even when they thought he was dead. It does not appear how Barnabas escaped.
But for howbeit, A.V.; entered for came, A.V.; on the morrow for the next day, A.V.; went forth for departed, A.V. It is pleasing to observe the fidelity of the converts, who, in the face of violence and death, clave to the apostle, even when they thought he was dead. It does not appear how Barnabas escaped.
The Return to Antioch
21And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,
Jamieson-Fausset-Brown
21. and when they had preached ... to that city and had taught many--rather, "had made many disciples" (Margin); but probably without suffering any persecution, as Derbe is not mentioned along with Antioch, Iconium, and Lystra (2Ti 3:11).
Ac 14:21-28. Paul and Barnabas Retrace Their Steps, Return to Antioch in Syria, and Thus Complete Their First Missionary Journey.
21-22. they returned ... to Lystra, Iconium, and Antioch, confirming the souls, &c.--At Derbe, Paul was not far from the well-known pass which leads down from the central tableland to Cilicia and Tarsus. But his thoughts did not center in an earthly home. He revisited the places where he had been reviled and persecuted, but where he had left as sheep in the desert the disciples whom his Master had enabled him to gather. They needed building up and strengthening in the faith, comforting in the midst of their inevitable suffering, and fencing round by permanent institutions. Undaunted therefore by the dangers that awaited them, our missionaries return to them, using words of encouragement which none but the founders of a true religion would have ventured to address to their earliest converts, that "we can only enter into the kingdom of God by passing through much tribulation" [Howson].
21. and when they had preached ... to that city and had taught many--rather, "had made many disciples" (Margin); but probably without suffering any persecution, as Derbe is not mentioned along with Antioch, Iconium, and Lystra (2Ti 3:11).
Ac 14:21-28. Paul and Barnabas Retrace Their Steps, Return to Antioch in Syria, and Thus Complete Their First Missionary Journey.
21-22. they returned ... to Lystra, Iconium, and Antioch, confirming the souls, &c.--At Derbe, Paul was not far from the well-known pass which leads down from the central tableland to Cilicia and Tarsus. But his thoughts did not center in an earthly home. He revisited the places where he had been reviled and persecuted, but where he had left as sheep in the desert the disciples whom his Master had enabled him to gather. They needed building up and strengthening in the faith, comforting in the midst of their inevitable suffering, and fencing round by permanent institutions. Undaunted therefore by the dangers that awaited them, our missionaries return to them, using words of encouragement which none but the founders of a true religion would have ventured to address to their earliest converts, that "we can only enter into the kingdom of God by passing through much tribulation" [Howson].
The Pulpit Commentary
Made many disciples for taught many, A.V.; returned for returned again, A.V.; to Antioch for Antioch, A.V. Made many disciples (μαθητεύσαντες ἱκανοὺς); comp. Mat_28:19. What admirable constancy thus to run fresh risks to life and limb in order to win souls to Christ!
Made many disciples for taught many, A.V.; returned for returned again, A.V.; to Antioch for Antioch, A.V. Made many disciples (μαθητεύσαντες ἱκανοὺς); comp. Mat_28:19. What admirable constancy thus to run fresh risks to life and limb in order to win souls to Christ!
22Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
The Pulpit Commentary
Exhorting for and exhorting, A.V.; through many tribulations we must for we must through much tribulation, A.V. St. Paul spoke from his own experience: "In labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft," etc. (2Co_11:23-27; see too 2Ti_3:10-12). It is very touching to see the tender care of the apostles for the young converts, lest they should fall away in time of persecution (see Act_15:36; 1 Thessalonians 'fit. 1, 5, 8; 1Pe_5:8-10).
Exhorting for and exhorting, A.V.; through many tribulations we must for we must through much tribulation, A.V. St. Paul spoke from his own experience: "In labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft," etc. (2Co_11:23-27; see too 2Ti_3:10-12). It is very touching to see the tender care of the apostles for the young converts, lest they should fall away in time of persecution (see Act_15:36; 1 Thessalonians 'fit. 1, 5, 8; 1Pe_5:8-10).
23And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
Jamieson-Fausset-Brown
23-24. when they had ordained them elders--literally, "chosen by show of hands." But as that would imply that this was done by the apostles' own hands, many render the word, as in our version, "ordained." Still, as there is no evidence in the New Testament that the word had then lost its proper meaning, as this is beyond doubt its meaning in 2Co 8:19, and as there is indisputable evidence that the concurrence of the people was required in all elections to sacred office in the earliest ages of the Church, it is perhaps better to understand the words to mean, "when they had made a choice of elders," that is, superintended such choice on the part of the disciples.
and had prayed with fasting--literally, "fastings," thus setting them solemnly apart. This last clause confirms our interpretation of the former. For if "ordination" was by prayer and fasting (see Ac 13:3), why should it be said they first "ordained elders," and after that "prayed with fasting?" Whereas if the first clause refer to the choice and the second to the ordination, all is natural.
they commended--"committed"
them--that is, all these churches.
to the Lord--Jesus.
23-24. when they had ordained them elders--literally, "chosen by show of hands." But as that would imply that this was done by the apostles' own hands, many render the word, as in our version, "ordained." Still, as there is no evidence in the New Testament that the word had then lost its proper meaning, as this is beyond doubt its meaning in 2Co 8:19, and as there is indisputable evidence that the concurrence of the people was required in all elections to sacred office in the earliest ages of the Church, it is perhaps better to understand the words to mean, "when they had made a choice of elders," that is, superintended such choice on the part of the disciples.
and had prayed with fasting--literally, "fastings," thus setting them solemnly apart. This last clause confirms our interpretation of the former. For if "ordination" was by prayer and fasting (see Ac 13:3), why should it be said they first "ordained elders," and after that "prayed with fasting?" Whereas if the first clause refer to the choice and the second to the ordination, all is natural.
they commended--"committed"
them--that is, all these churches.
to the Lord--Jesus.
The Pulpit Commentary
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 Isa_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 (2Co_8:19), or simply "to appoint," without any reference to voting. In the choice of an apostle the election was by lot (Act_1:26), in the appointment of deacons the choice was by the people, how indicated we are not told (Act_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 Act_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 Act_11:30, note; Act_20:17; and especially Tit_1:5, Tit_1:7, where we see that πρεσβύτερος was synony- mous with ἐπίσκοπος). From πρεσβύτερος is formed prestos, priest, in French prestre, pretre. Comp. Act_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. Act_20:32). In Act_13:26 the word used is παραδεδομένοι.
Act_14:24, Act_14:25
They passed through for after they had passed throughout, A.V.; and for they, A.V.; spoken for preached, A.V.; to for into, A.V. Paul and Barnabas had come from Cyprus to Perga (see Act_13:13, note). Thence to Antioch, Iconium, Lystra, and Derbe. They now returned from Derbe by Lystra, Iconium, Antioch, Perga. But, instead of taking ship at Perga, after preaching the Word there they went down to Attalia, now Adalia or Satalia, the chief seaport of Pamphylia, some miles west of the month of the Cestrus, probably hearing that a ship was about to sail thence to Antioch. It does not appear that they made any converts or even preached at Attalia.
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 Isa_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 (2Co_8:19), or simply "to appoint," without any reference to voting. In the choice of an apostle the election was by lot (Act_1:26), in the appointment of deacons the choice was by the people, how indicated we are not told (Act_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 Act_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 Act_11:30, note; Act_20:17; and especially Tit_1:5, Tit_1:7, where we see that πρεσβύτερος was synony- mous with ἐπίσκοπος). From πρεσβύτερος is formed prestos, priest, in French prestre, pretre. Comp. Act_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. Act_20:32). In Act_13:26 the word used is παραδεδομένοι.
Act_14:24, Act_14:25
They passed through for after they had passed throughout, A.V.; and for they, A.V.; spoken for preached, A.V.; to for into, A.V. Paul and Barnabas had come from Cyprus to Perga (see Act_13:13, note). Thence to Antioch, Iconium, Lystra, and Derbe. They now returned from Derbe by Lystra, Iconium, Antioch, Perga. But, instead of taking ship at Perga, after preaching the Word there they went down to Attalia, now Adalia or Satalia, the chief seaport of Pamphylia, some miles west of the month of the Cestrus, probably hearing that a ship was about to sail thence to Antioch. It does not appear that they made any converts or even preached at Attalia.
24And after they had passed throughout Pisidia, they came to Pamphylia.
25And when they had preached the word in Perga, they went down into Attalia:
Jamieson-Fausset-Brown
25. when they had preached the word in Perga--now doing what, for some reason, they had not done on their former visit, but probably with no visible fruit.
they went down into Attaila--a seaport on the Gulf of Pamphylia, drawing to itself the commerce of Egypt and Syria.
25. when they had preached the word in Perga--now doing what, for some reason, they had not done on their former visit, but probably with no visible fruit.
they went down into Attaila--a seaport on the Gulf of Pamphylia, drawing to itself the commerce of Egypt and Syria.
26And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
Jamieson-Fausset-Brown
26. sailed to Antioch, from whence they had been recommended--(See on Ac 13:3).
26. sailed to Antioch, from whence they had been recommended--(See on Ac 13:3).
The Pulpit Commentary
They sailed for sailed, A.V.; committed for recommended, A.V.; had fulfilled for fulfilled, A.V.
They sailed for sailed, A.V.; committed for recommended, A.V.; had fulfilled for fulfilled, A.V.
27And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
Jamieson-Fausset-Brown
27. when they had gathered the church together, they rehearsed all that God had done with them, &c.--As their call and mission had been solemn and formal, in the presence of and by the Church as well as the Holy Ghost, they dutifully, and no doubt with eager joy, convened the church and gave their report of "all that God had done with them," that is, by and for them.
and how--in particular.
he had opened the door of faith to the Gentiles--to such even as before had not been proselytes. (See on Ac 11:21; and on the language, see 1Co 16:9; 2Co 2:12; Col 4:3). The ascribing directly to God of such access to the Gentiles is to be noted.
27. when they had gathered the church together, they rehearsed all that God had done with them, &c.--As their call and mission had been solemn and formal, in the presence of and by the Church as well as the Holy Ghost, they dutifully, and no doubt with eager joy, convened the church and gave their report of "all that God had done with them," that is, by and for them.
and how--in particular.
he had opened the door of faith to the Gentiles--to such even as before had not been proselytes. (See on Ac 11:21; and on the language, see 1Co 16:9; 2Co 2:12; Col 4:3). The ascribing directly to God of such access to the Gentiles is to be noted.
The Pulpit Commentary
All things for all, A.V.; how that for how, A.V.; a door for the door, A.V. A door. The door is preferable, because "the faith" limits the door to one kind of opening. In Col_4:3 the case is a little different both in the A.V. and the R.V., though in the latter "the door of the Word" would be a truer rendering. Observe how the leading idea of the narrative is the conversion of the Gentiles. (See Introduction to the Acts.)
All things for all, A.V.; how that for how, A.V.; a door for the door, A.V. A door. The door is preferable, because "the faith" limits the door to one kind of opening. In Col_4:3 the case is a little different both in the A.V. and the R.V., though in the latter "the door of the Word" would be a truer rendering. Observe how the leading idea of the narrative is the conversion of the Gentiles. (See Introduction to the Acts.)
28And there they abode long time with the disciples.
Jamieson-Fausset-Brown
28. there they abode long time--"no little time." From the commencement of the mission till they left Antioch to go up to attend the council at Jerusalem, some four or five years elapsed; and as the missionary journey would probably occupy less than two years, the rest of the time would be the period of their stay at Antioch. (But see Chronological Table.)
28. there they abode long time--"no little time." From the commencement of the mission till they left Antioch to go up to attend the council at Jerusalem, some four or five years elapsed; and as the missionary journey would probably occupy less than two years, the rest of the time would be the period of their stay at Antioch. (But see Chronological Table.)
The Pulpit Commentary
They tarried for there they abode, A.V.; no little for long, A.V. Bishop Pearson reckons it a little more than a year; Lewin, "about a year;" Renan, "several months." No accurate statement can be gathered from St. Luke;s indefinite expression. With this chapter closes the account of St. Paul's first missionary tour. Cony-beare and Howson assign to it a duration of about nine months, from early spring, March, to November, when the sea would be closed; bringing him to Perga in May, and thence for the next five or six months into the mountains of Pisidia, where it was the custom for the inhabitants of the lowlands to congregate during the hot months. Others, however, as Lewin, think the circuit must have occupied "about two years;" Wieseler, "more than one year;" but Renan assigns to it "five years". "Conjectural estimates vary between two and eight years" ('Speaker's Commentary'). Lewin's estimate is, perhaps, the most probable. Whatever the exact period may have been, it was a time fruitful in consequences to the immortal interests of mankind.
They tarried for there they abode, A.V.; no little for long, A.V. Bishop Pearson reckons it a little more than a year; Lewin, "about a year;" Renan, "several months." No accurate statement can be gathered from St. Luke;s indefinite expression. With this chapter closes the account of St. Paul's first missionary tour. Cony-beare and Howson assign to it a duration of about nine months, from early spring, March, to November, when the sea would be closed; bringing him to Perga in May, and thence for the next five or six months into the mountains of Pisidia, where it was the custom for the inhabitants of the lowlands to congregate during the hot months. Others, however, as Lewin, think the circuit must have occupied "about two years;" Wieseler, "more than one year;" but Renan assigns to it "five years". "Conjectural estimates vary between two and eight years" ('Speaker's Commentary'). Lewin's estimate is, perhaps, the most probable. Whatever the exact period may have been, it was a time fruitful in consequences to the immortal interests of mankind.
THE HOLY BIBLE
Acts
Chapter 14
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