Text -- Acts 14:1-18 (NET)

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium when Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a large group of both Jews and Greeks believed. 14:2 But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers. 14:3 So they stayed there for a considerable time, speaking out courageously for the Lord, who testified to the message of his grace, granting miraculous signs and wonders to be performed through their hands. 14:4 But the population of the city was divided; some sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made an attempt to mistreat them and stone them, 14:6 Paul and Barnabas learned about it and fled to the Lycaonian cities of Lystra and Derbe and the surrounding region. 14:7 There they continued to proclaim the good news.

Paul and Barnabas at Lystra

14:8 In Lystra sat a man who could not use his feet, lame from birth, who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul stared intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” And the man leaped up and began walking. 14:11 So when the crowds saw what Paul had done, they shouted in the Lycaonian language, “The gods have come down to us in human form!” 14:12 They began to call Barnabas Zeus and Paul Hermes, because he was the chief speaker. 14:13 The priest of the temple of Zeus, located just outside the city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them. 14:14 But when the apostles Barnabas and Paul heard about it, they tore their clothes and rushed out into the crowd, shouting, 14:15 “Men, why are you doing these things? We too are men, with human natures just like you! We are proclaiming the good news to you, so that you should turn from these worthless things to the living God, who made the heaven, the earth, the sea, and everything that is in them. 14:16 In past generations he allowed all the nations to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, by giving you rain from heaven and fruitful seasons, satisfying you with food and your hearts with joy.” 14:18 Even by saying these things, they scarcely persuaded the crowds not to offer sacrifice to them.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 14:1

They entered together ( kata to auto eiselthein ).

Like epi to auto in Act 3:1. The infinitive eiselthein is the subject of egeneto .

Robertson: Act 14:1

So spake that ( lalēsai houtōs hōste ).

Infinitive again parallel to eiselthein . With the result that, actual result here stated with hōste and the aorist infinitive pisteusai (Robertson, Grammar , pp. 999f.) rather than hōste and the indicative like Joh 3:16. It was a tremendous first meeting.

Robertson: Act 14:2

That were disobedient ( hoi apeithēsantes ).

First aorist active articular participle, not the present apeithountes as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly apeitheō does mean to disobey and apisteō to disbelieve, but that distinction is not observed in Joh 3:36 nor in Act 19:9; Act 28:24. The word apeitheō means to be apeithēs , to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God.

Robertson: Act 14:2

Made them evil affected ( ekakōsan ).

First aorist active indicative of kakoō , old verb from kakos , to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in Psa 105:32 and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that "the chiefs of the synagogue and the rulers"brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. "The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace"(Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."

Robertson: Act 14:3

Long time therefore ( hikanon men oun chronon ).

Accusative of duration of time (possibly six months) and note men oun . There is an antithesis in eschisthē de (Act 13:4) and in Act 13:5(egeneto de ). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly"(parrēsiazomenoi as in Act 13:46 at Antioch in Pisidia, "in the Lord"(epi tōi kuriōi ), upon the basis of the Lord Jesus as in Act 4:17. And the Lord Jesus "bore witness to the word of his grace"as he always does, "granting signs and wonders to be done by their hands"(didonti sēmeia kai terata ginesthai dia tōn cheirōn autōn ). Present participle (didonti ) and present infinitive (ginesthai ) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (Act 2:43; Act 4:29.; Act 5:12; cf. Heb 2:4). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have ek deuterou (a second time).

Robertson: Act 14:4

But the multitude of the city was divided ( eschisthē de to plēthos tēs poleōs ).

First aorist passive indicative of schizō , old verb to split, to make a schism or factions as Sadducees and Pharisees (Act 23:7). This division was within the Gentile populace. Part held (hoi men ēsan ), literally "some were with the Jews"(sun tois Ioudaiois ), part with the apostles (hoi de sun tois apostolois ). Common demonstrative of contrast (hoi men , hoi de , Robertson, Grammar , p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Act 17:4.). This is the first time in the Acts that Paul and Barnabas are termed "apostles"(see also Act 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Act 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Co 9:1.; 1Co 15:8). Paul claimed to be an apostle on a par with the twelve (Gal 1:1, Gal 1:16-18). The word originally means simply one sent (Joh 13:16) like messengers of the churches with the collection (2Co 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord’ s brother (Gal 1:19), to Epaphroditus (Phi 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1Th 2:6; Act 18:5), apparently to Apollos (1Co 4:9), and to Andronicus and Junias (Rom 16:6.). He even calls the Judaizers "false apostles"(2Co 11:13).

Robertson: Act 14:5

An onset ( hormē ).

A rush or impulse as in Jam 3:4. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers"(sun tois archousin autōn ), that is the rulers of the Jewish synagogue (Act 13:27). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (Act 13:50).

Robertson: Act 14:5

To entreat them shamefully ( hubrisai ).

First aorist active infinitive of hubrizō , old verb to insult insolently. See Mat 22:6; Luk 18:32.

Robertson: Act 14:5

To stone ( lithobolēsai ).

First aorist active infinitive of lithoboleō , late verb from lithobolos (lithos , stone, ballō , to throw) to pelt with stones, the verb used of the stoning of Stephen (Act 7:58). See Mat 21:35. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence"(Rackham).

Robertson: Act 14:6

They became aware of it ( sunidontes ).

Second aorist (ingressive) active participle of sunoraō (suneidon ), old word to see together, to become conscious of as already in Act 12:12. In the N.T. only by Luke and Paul.

Robertson: Act 14:6

Fled ( katephugon ).

Second aorist (effective) active indicative of katapheugō , old verb, but in the N.T. only here and Heb 6:18. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Mat 10:23). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another Regio ), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in b.c. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities.

Robertson: Act 14:6

The region round about ( tēn perichōron )

was "a high table land, ill-watered, bleak, but suited for sheep pasture"(Page).

Robertson: Act 14:7

And there they preached the gospel ( kakei euaggelizomenoi ēsan ).

Periphrastic imperfect middle. We are to think of extensive evangelistic work perhaps with the assistance of disciples from Antioch and Iconium since Paul and Barnabas could not speak Lycaonian. Kakei is crasis for kai ekei .

Robertson: Act 14:8

At Lystra ( en Lustrois ).

Neuter plural as in Act 16:2; 2Ti 3:11 while feminine singular in Act 14:6, Act 14:21; Act 16:1. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (Act 13:8-18) shows how they got a real hearing among these rude heathen.

Robertson: Act 14:8

There sat ( ekathēto ).

Imperfect middle of kathēmai . Was sitting. This case is very much like that in Act 3:1-11, healed by Peter. Possibly outside the gate (Act 13:13) or some public place.

Robertson: Act 14:8

Impotent in his feet ( adunatos tois posin ).

Old verbal, but only here in the N.T. in this sense except figuratively in Rom 15:1. Elsewhere it means "impossible"(Mat 19:26). Locative case. Common in medical writers in the sense of "impotent."So Tobit 2:10; 5:9.

Robertson: Act 14:8

Had walked ( periepatēsen ).

So best MSS., first aorist active indicative "walked,"not periepepatēkei , "had walked"(past perfect active).

Robertson: Act 14:9

The same ( houtos ).

Just "this one."

Robertson: Act 14:9

Heard ( ēkouen ).

Imperfect active, was listening to Paul speaking (lalountos ). Either at the gate or in the market place (Act 17:17) Paul was preaching to such as would listen or could understand his Greek ( Koiné ). Ramsay ( St. Paul the Traveller , pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (Act 14:3) and Paul may have spoken of the work of healing wrought by Jesus. This man was "no mendicant pretender,"for his history was known from his birth.

Robertson: Act 14:9

Fastening his eyes upon him ( atenisas autōi ).

Just as in Act 13:9 of Paul and Act 1:10 which see. Paul saw a new hope in the man’ s eyes and face.

Robertson: Act 14:9

He had faith ( echei pistin ).

Present active indicative retained in indirect discourse.

Robertson: Act 14:9

To be made whole ( tou sōthēnai ).

Genitive of articular first aorist passive infinitive (purpose and result combined) of sōzō , to make sound and also to save. Here clearly to make whole or well as in Luk 7:50 (cf. Act 3:16; Act 4:10).

Robertson: Act 14:10

Upright ( orthos ).

Predicate adjective. In this sense Galen and Hippocrates frequently use orthos (erect, straight). Paul spoke in a loud (megalēi ) voice so that all could hear and know.

Robertson: Act 14:10

He leaped up and walked ( hēlato kai periepatei ).

Rather, He leaped up with a single bound and began to walk. The second aorist middle indicative (with first aorist vowel a ) of hallomai (late verb, in papyri) and inchoative imperfect active of peripateō , common verb to walk around. This graphic picture is concealed by the usual English rendering. It is possible that Luke obtained the vivid report of this incident from Timothy who may have witnessed it and who was probably converted during Paul’ s stay here (Act 16:3). His father was a prominent Greek and his mother Eunice, possibly a widow, may have lived here with her mother Lois (2Ti 1:5).

Robertson: Act 14:11

Lifted up their voice ( epēran tēn phōnēn autōn ).

First aorist active of epairō . In their excitement they elevated their voices.

Robertson: Act 14:11

In the speech of Lycaonia ( Lukaonisti ).

Adverb from verb lukaoniz , to use the language of Lycaonia found here alone, but formed regularly like Ebraisti (Joh 5:2), Hellēnisti (Act 21:37), Rōmaisti (Joh 19:20). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held.

Robertson: Act 14:11

In the likeness of men ( homoiōthentes anthrōpois ).

First aorist passive participle of homoiō , to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, Meta. VIII. 626). Jupiter (Zeus) had a temple in Lystra.

Robertson: Act 14:12

They called ( ekaloun ).

Inchoative imperfect began to call.

Robertson: Act 14:12

Barnabas, Jupiter ( ton Barnaban Dia ).

Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2Co 10:10).

Robertson: Act 14:12

And Paul, Mercury ( ton de Paulon Hermēn ).

Mercury (Hermēs ) was the messenger of the gods, and the spokesman of Zeus. Hermēs was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Heb 7:2; Joh 1:38).

Robertson: Act 14:12

Because he was the chief speaker ( epeidē autos ēn ho hēgoumenos tou logou ).

Paul was clearly "the leader of the talk."So it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in Gal 4:14, certainly they did receive him as an angel of God, as if "Mercury"in reality.

Robertson: Act 14:13

Whose temple was before the city ( tou ontos pro tēs pōleōs ).

The god (Zeus) is identified with his temple. He had a statue and temple there.

Robertson: Act 14:13

Oxen and garlands ( taurous kai stemmata ).

Probably garlands to put on the oxen before they were slain. It was common to sacrifice bullocks to Jupiter and Mercury.

Robertson: Act 14:13

Would have done sacrifice ( ēthelen thuein ).

Imperfect indicative, wanted to offer sacrifice. He was planning to do it, and his purpose now became plain to Paul and Barnabas.

Robertson: Act 14:14

Having heard ( akousantes ).

Such elaborate preparation "with the multitudes"(sun tois ochlois ) spread rumours and some who spoke Greek told Paul and Barnabas. It is possible that the priest of Jupiter may have sent a formal request that the visiting "gods"might come out to the statue by the temple gates to make it a grand occasion. They rent their garments (diarrēxantes ). First aorist active participle from diarrēgnumi , old verb to rend in two. Like the high priest in Mat 26:65 as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods!

Robertson: Act 14:14

Sprang forth ( exepēdēsan ).

First aorist (ingressive) active indicative of ekpēdaō (note ek ), old verb, here only in the N.T. It was all a sign of grief and horror with loud outcries (krazontes ).

Robertson: Act 14:15

Sirs ( andres ).

Literally, Men. Abrupt, but courteous.

Robertson: Act 14:15

We also are men of like passions with you ( kai hēmeis homoiopatheis esōmen humin anthrōpoi ).

Old adjective from homoios (like) and paschō , to experience. In the N.T. only here and Jam 5:17. It means "of like nature"more exactly and affected by like sensations, not "gods"at all. Their conduct was more serious than the obeisance of Cornelius to Peter (Act 10:25.). Humin is associative instrumental case.

Robertson: Act 14:15

And bring you good tidings ( euaggelizomenoi ).

No "and"in the Greek, just the present middle participle, "gospelizing you."They are not gods, but evangelists. Here we have Paul’ s message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Act 17:21-32; Rom 1:18-23. At Antioch in Pisidia we saw Paul’ s line of approach to Jews and proselytes (Acts 13:16-41).

Robertson: Act 14:15

That ye should turn from these vain things ( apo toutōn tōn mataiōn epistrephein ).

He boldly calls the worship of Jupiter and Mercury and all idols "vain"or empty things, pointing to the statues and the temple.

Robertson: Act 14:15

Unto the living God ( epi theon zōnta ).

They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Co 6:16; Rom 9:26).

Robertson: Act 14:15

Who made ( hos epoiēsen ).

The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Act 17:24). Paul here quotes Psa 146:6 and has Gen 1:1 in mind. See also 1Th 1:9 where a new allegiance is also claimed as here.

Robertson: Act 14:16

In the generations gone by ( en tais parōichēmenais geneais ).

Perfect middle participle from paroichomai , to go by, old verb, here alone in the N.T.

Robertson: Act 14:16

Suffered ( eiasen ).

Constative aorist active indicative of eaō (note syllabic augment). Paul here touches God in history as he did just before in creation. God’ s hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Act 17:30; Rom 1:24, Rom 1:26, Rom 1:28), judgment enough for their sins.

Robertson: Act 14:16

To walk in their ways ( poreuesthai tais hodois autōn ).

Present middle infinitive, to go on walking, with locative case without en . This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience.

Robertson: Act 14:17

And yet ( kaitoi ).

Old Greek compound particle (kai toi ). In the N.T. twice only, once with finite verb as here, once with the participle (Heb 4:3).

Robertson: Act 14:17

Without witness ( amarturon ).

Old adjective (a privative and martus , witness), only here in the N.T.

Robertson: Act 14:17

Left ( aphēken ).

First aorist active (k aorist indicative of aphiēmi ).

Robertson: Act 14:17

In that he did good ( agathourgōn ).

Present active causal participle of agathourgeō , late and rare verb (also agathoergeō 1Ti 6:18), reading of the oldest MSS. here for agathopoieō , to do good. Note two other causal participles here parallel with agathourgōn , viz., didous ("giving you") present active of didōmi , empiplōn ("filling") present active of empimplaō (late form of empimplēmi ). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Rom 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful (karpophorous , karpos , and pherō , fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. "Mercury, as the God of merchandise, was also the dispenser of food"(Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God "behind the drama of the physical world"(Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God.

Robertson: Act 14:17

Gladness ( euphrosunēs ).

Old word from euphrōn (eu and phrēn ), good cheer. In the N.T. only Act 2:28 and here. Cheerfulness should be our normal attitude when we consider God’ s goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself.

Robertson: Act 14:18

Scarce ( molis ).

Adverb in same sense as old mogis , from molos , toil.

Robertson: Act 14:18

Restrained ( katepausan ).

Effective first aorist active indicative of katapauō , old verb in causative sense to make abstain from.

Robertson: Act 14:18

From doing sacrifice unto them ( tou mē thuein autois ).

Ablative case of the articular infinitive with redundant negative after katepausan , regular Greek idiom (Robertson, Grammar , pp. 1094, 1171). It had been a harrowing and well-nigh a horrible ordeal, but finally Paul had won. If only nobody else had interposed!

Vincent: Act 14:3

Long ( ἱκανὸν )

See on Luk 7:6.

Vincent: Act 14:3

Abode

See on Act 12:19.

Vincent: Act 14:3

In the Lord

Lit., upon (ἐπί ) the Lord: in reliance on him.

Vincent: Act 14:5

Assault ( ὁρμὴ )

Too strong, as is also the Rev., onset. In case an actual assault had been made, it would have been absurd for Luke to tell us that " they were ware of it." It is rather the purpose and intention of assault beginning to assume the character of a movement. See on Jam 3:4.

Vincent: Act 14:5

To stone

Paul says he was stoned once (2Co 11:25). This took place at Lystra (see Act 14:19).

Vincent: Act 14:6

Were ware ( συνιδόντες )

Rev., became aware . See on considered, Act 12:12.

Vincent: Act 14:7

They preached the gospel ( ἧσαν εὐαγγελιζόμενοι )

The finite verb with the participle, denoting continuance. They prolonged their preaching for some time.

Vincent: Act 14:8

Impotent ( ἀδύνατος )

The almost universal meaning of the word in the New Testament is impossible (see Mat 19:26; Heb 6:4, etc.). The sense of weak or impotent occurs only here and Rom 15:1.

Vincent: Act 14:9

Heard ( ἤκουε )

The force of the imperfect should be given here. He was hearing while Paul preached.

Vincent: Act 14:10

Upright ( ὀρθός )

Only here and Heb 12:13. Compare made straight, Luk 13:13, and see note there.

Vincent: Act 14:10

Leaped ( ἥλατο )

Better, as Rev., leaped up. Note the aorist tense, indicating a single act, while the imperfect, walked, denotes continuous action.

Vincent: Act 14:11

In the speech of Lycaonia

The apostles had been conversing with them in Greek. The fact that the people now spoke in their native tongue explains why Paul and Barnabas did not interfere until they saw the preparations for sacrifice. They did not understand what was being said by the people about their divine character. It was natural that the surprise of the Lystrans should express itself in their own language rather than in a foreign tongue.

Vincent: Act 14:11

In the likeness of men ( ὁμοιωθέντες ἀνθρώποις )

Lit., having become like to men. A remnant of the earlier pagan belief that the gods visited the earth in human form. Homer, for example, is full of such incidents. Thus, when Ulysses lands upon his native shore, Pallas meets him

" in the shape

Of a young shepherd delicately formed,

As are the sons of kings. A mantle lay

Upon her shoulder in rich folds; her feet

Shone in their sandals; in her hands she bore

A javelin."

Odyssey , xiii., 221-225.

Again, one rebukes a suitor for maltreating Ulysses:

" Madman! what if he

Came down from heaven and were a god! The gods

Put on the form of strangers from afar,

And walk our towns in many different shapes,

To mark the good and evil deeds of men."

Odyssey , xvii., 485 sq.

Vincent: Act 14:12

Barnabas Jupiter, and Paul Mercury

The Greek names of these deities were Zeus and Hermes. As the herald of the gods, Mercury is the god of skill in the use of speech and of eloquence in general, for the heralds are the public speakers in the assemblies and on other occasions. Hence he is sent on messages where persuasion or argument are required, as to Calypso to secure the release of Ulysses from Ogygia (" Odyssey," i., 84:); and to Priam to warn him of danger and to escort him to the Grecian fleet (" Iliad," xxiv., 390). Horace addresses him as the " eloquent" grandson of Atlas, who artfully formed by oratory the savage manners of a primitive race (" Odes," i., 10). Hence the tongues of sacrificial animals were offered to him. As the god of ready and artful speech, his office naturally extended to business negotiations. He was the god of prudence and skill in all the relations of social intercourse, and the patron of business and gain. A merchant-guild at Rome was established under his protection. And as, from its nature, commerce is prone to degenerate into fraud, so he appears as the god of thievery, exhibiting cunning, fraud, and perjury. " He represents, so to speak, the utilitarian side of the human mind....In the limitation of his faculties and powers, in the low standard of his moral habits, in the abundant activity of his appetites, in his indifference, his ease, his good-nature, in the full-blown exhibition of what Christian theology would call conformity to the world, he is, as strictly as the nature of the case admits, a product of the invention of man. He is the god of intercourse on earth" (Gladstone, " Homer and the Homeric Age" ).

Vincent: Act 14:12

The chief speaker ( ὁ ἡγούμενος τοῦ λόγου )

Lit., the leader in discourse. Barnabas was called Jupiter, possibly because his personal appearance was more imposing than Paul's (see 2Co 10:1, 2Co 10:10), and also because Jupiter and Mercury were commonly represented as companions in their visits to earth.

Vincent: Act 14:13

Of Jupiter ( τοῦ Διὸς )

Properly, the Jupiter, the tutelary deity of Lystra. It is unnecessary to supply temple, as Rev. The god himself was regarded as present in his temple.

Vincent: Act 14:13

The gates ( πυλῶνας )

What gates are intended is uncertain. Some say, the city gates; others, the temple gates; and others, the doors of the house in which Paul and Barnabas were residing. See on Act 12:13.

Vincent: Act 14:14

Ran in ( εἰσεπήδησαν )

A feeble translation, even if this reading is retained. The verb means to leap or spring. The best texts read ἐξεπήδησαν , sprang forth, probably from the gate of their house, or from the city gate, if the sacrifice was prepared in front of it.

Vincent: Act 14:14

Crying out ( κράζοντες )

Inarticulate shouts to attract attention.

Vincent: Act 14:15

Of like passions ( ὁμοιοπαθεῖς )

Only here and Jam 5:17, on which see note. Better, of like nature.

Vincent: Act 14:15

Turn ( ἐπιστρέφειν )

Compare 1Th 1:9, where the same verb is used.

Vincent: Act 14:16

Times ( γενεαῖς )

More correctly, generations, as Rev.

Vincent: Act 14:17

Rains

Jupiter was lord of the air. He dispensed the thunder and lightning, the rain and the hail, the rivers and tempests. " All signs and portents whatever, that appear in the air, belong primarily to him, as does the genial sign of the rainbow" (Gladstone, " Homer and the Homeric Age" ). The mention of rain is appropriate, as there was a scarcity of water in Lycaonia.

Vincent: Act 14:17

Food

Mercury, as the god of merchandise, was also the dispenser of food.

" No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet" (Farrar, " Life and Work of Paul" ). For the coincidences between this discourse and other utterances of Paul, compare Act 14:15, and 1Th 1:9; Act 14:16, and Rom 3:25; Act 17:30; Act 14:17, and Rom 1:19, Rom 1:20.

Wesley: Act 14:1

Persecution having increased their strength.

Wesley: Act 14:9

He felt the power of God in his soul; and thence knew it was sufficient to heal his body also.

Wesley: Act 14:11

Which the heathens supposed they frequently did; Jupiter especially. But how amazingly does the prince of darkness blind the minds of them that believe not! The Jews would not own Christ's Godhead, though they saw him work numberless miracles. On the other hand, the heathens seeing mere men work one miracle, were for deifying them immediately.

Wesley: Act 14:13

Whose temple and image were just without the gate of the city, brought garlands - To put on the victims, and bulls - The usual offerings to Jupiter.

Wesley: Act 14:14

As in a fire, or other sudden and great danger.

Wesley: Act 14:15

From worshipping any but the true God.

Wesley: Act 14:15

Not like these dead idols; who made the heaven and the earth, the sea - Each of which they supposed to have its own gods.

Wesley: Act 14:16

He prevents their objection, "But if these things are so, we should have heard the in from our fathers." Suffered - An awful judgment, all nations - The multitude of them that err does not turn error into truth, to walk in their own ways - The idolatries which they had chosen.

Wesley: Act 14:17

For the heathens had always from God himself a testimony both of his existence and of his providence; in that he did good - Even by punishments he testifies of himself; but more peculiarly by benefits; giving rain - By which air, earth, and sea, are, as it were, all joined together; from heaven - The seat of God; to which St. Paul probably pointed while he spoke, filling the body with food, the soul with gladness.

JFB: Act 14:1

Though Paul was now the prominent speaker and actor, yet in everything Barnabas went along with him.

JFB: Act 14:1

Meaning probably the religious proselytes, as opposed to "the Gentiles" mentioned Act 14:2.

JFB: Act 14:3

Because in spite of opposition they were meeting with so much success.

JFB: Act 14:3

Rather, "in dependence on the Lord," that is, on their glorified Head.

JFB: Act 14:3

A notable definition of the Gospel, whose whole burden is GRACE.

JFB: Act 14:3

"granting," that is, who confirmed the Gospel by granting miraculous attestation to it. (The "and" is wanting in the best manuscripts).

JFB: Act 14:5

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 Act 14:19. (PALEY'S remarks--Horæ Paulinæ--on this singular coincidence between the Epistle and the history are very striking).

JFB: Act 14:5

(See Mat 10:23).

JFB: Act 14:6

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.

JFB: Act 14:8-10

In the open air and (Act 14:11) to a crowd of people.

JFB: Act 14:9

As he did Elymas the sorcerer when about to work a miracle on him.

JFB: Act 14:9

Paul may have been led by the sight of this cripple to dwell on the Saviour's miracles of healing, and His present power; and perceiving from the eagerness with which the patient drank in his words, that he was prepared to put his own case into the Redeemer's hands, the Spirit of the glorified Physician came all upon Paul, and "with a loud voice" he bade him "stand upright upon his feet." The effect was instantaneous--he sprang to his feet "and walked."

JFB: Act 14:11-13

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.

JFB: Act 14:11-13

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].

JFB: Act 14:12

The father of the gods, from his commanding mien (CHRYSOSTOM thinks).

JFB: Act 14:12

The god of eloquence and the messenger and attendant of Jupiter, in the heathen mythology.

JFB: Act 14:13

That is, whose temple stood

JFB: Act 14:13

To crown the victims and decorate, as on festive occasions, the porches.

JFB: Act 14:14-18

Barnabas is put first here, apparently as having been styled the "Jupiter" of the company.

JFB: Act 14:14-18

Rather (according to the true reading), "ran forth."

JFB: Act 14:14-18

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.

JFB: Act 14:15

How unlike either imposture or enthusiasm is this, and how high above all self-seeking do these men of Christ show themselves to be!

JFB: Act 14:15

This is the most glorious and distinctive of all the names of God. It is the familiar phraseology of the Old Testament. which, in such contrast with all that is to be found within the literature of heathenism, is shown to be, with its sequel, the New Testament, the one Book of the true religion.

JFB: Act 14:15

This idea of creation, utterly unknown alike to rude and to cultivated heathenism, would not only define what was meant by "the living God," but open up a new world to the more thoughtful part of the audience.

JFB: Act 14:16

That is, without extending to them the revelation vouchsafed to the seed of Abraham, and the grace attending it; compare Act 17:30; 1Co 1:21. Yet not without guilt on their part was this privation (Rom 1:20, &c.).

JFB: Act 14:17

Though the heinousness of idolatry is represented as so much less in the heathen, by how much they were outside the pale of revealed religion, he takes care to add that the heathen have divine "witness" enough to leave them "without excuse."

JFB: Act 14:17

Scattering His beneficence everywhere and in a thousand forms.

JFB: Act 14:17

On which human subsistence and all human enjoyment depend. In Lycaonia, where, as ancient writers attest, rain is peculiarly scarce, this allusion would have all the greater effect.

JFB: Act 14:17

A natural colloquialism, the heart being gladdened by the food supplied to the body.

JFB: Act 14:18

In spite of this,and Peter's repudiation of all such honor (Act 10:26), how soon idolatrous tendencies began to show themselves in the Christian Church, at length to be systematized and enjoined in the Church of Rome!

Clarke: Act 14:1

In Iconium - See the conclusion of the preceding chapter

Clarke: Act 14:1

So spake - Και λαλησαι οὑτως . With such power and demonstration of the Spirit, that a great multitude both of the Jews, genuine descendants of one or other of the twelve tribes, and also of the Greeks, Ἑλληνων, probably such as were proselytes of the gate, believed, received the Christian religion as a revelation from God, and confided in its Author for salvation, according to the apostles’ preaching.

Clarke: Act 14:2

Stirred up the Gentiles - Των εθνων, Such as were mere heathens, and thus distinguished from the Jews, and the Greeks who were proselytes

Clarke: Act 14:2

Evil affected - Εκακωσαν, Irritated or exasperated their minds against the brethren, the disciples of Christ; one of their appellations before they were called Christians at Antioch. See on Act 11:26 (note).

Clarke: Act 14:3

Long time therefore abode they - Because they had great success, therefore they continued a long time, gaining many converts, and building up those who had believed, in their most holy faith; notwithstanding the opposition they met with, both from the unbelieving Jews and heathens

Clarke: Act 14:3

Speaking boldly - Παρῥησιαζομενοι, Having great liberty of speech, a copious and commanding eloquence, springing from a consciousness of the truth which they preached

Clarke: Act 14:3

The word of his grace - The Gospel of Jesus Christ, which is the doctrine of God’ s grace, mercy, or favor to mankind

Clarke: Act 14:3

And granted signs and wonders to be done - For no apostle could work a miracle by himself; nor was any sign or wonder wrought even by the greatest apostle, but by an especial grant or dispensation of God. This power was not resident in them at all times; it was only now and then communicated, when a miracle was necessary for the confirmation of the truth preached.

Clarke: Act 14:4

The multitude of the city was divided - The Jews treated the apostles as false teachers, and their miracles as impositions; and many of the people held with them: while the others, who had not hardened their hearts against the truth, felt the force of it; and, being without prejudice, could easily discern the miracles to be the work of God, and therefore held with the apostles.

Clarke: Act 14:5

An assault made - Ὁρμη, A desperate attempt was made by their rulers, i.e. by the heathen rulers of the people, and the rulers of the synagogue

Clarke: Act 14:5

To use them despitefully - To expose them, bring them into contempt, and make them appear as monsters, or movers of sedition; and then to stone them for this falsely alleged crime.

Clarke: Act 14:6

They were ware of it - They were informed of the scheme, and of the attempt that was about to be made, and fled unto Lystra and Derbe; they did not leave the province of Lycaonia, but went to other towns and cities. Lystra lay to the south and Derbe to the north of Iconium, according to the general opinion. Strabo, Geogr. lib. xii., tells us expressly, that Iconium was within Lycaonia, Thence are the Lycaonian hills plain, cold, naked, and pastures for wild asses. About these places stands Iconium, a town built in a better soil. Ptolemy also, Tab. Asiae, i. cap. 6, places Iconium in Lycaonia. How comes it, then, that St. Luke does not call Iconium a city of Lycaonia, as well as Derbe and Lystra? Pliny, Hist. Nat. lib. v. cap. 27, solves this difficulty, by stating, that there was granted a tetrarchy out of Lycaonia, on that side which borders upon Galatia, consisting of fourteen cities; the most famous of which is Iconium. See Lightfoot.

Clarke: Act 14:7

And there they preached the Gospel - Wherever they went, they were always employed in their Master’ s work. Some MSS. of considerable note add here, and all the people were moved at their preaching, but Paul and Barnabas tarried at Lystra.

Clarke: Act 14:8

Impotent in his feet - Αδυνατος τοις ποσιν, He had no muscular power, and probably his ancle bones were dislocated; or he had what is commonly termed club feet; this is the more likely, as he is said to have been lame from his mother’ s womb, and to have never walked.

Clarke: Act 14:9

That he had faith to be healed - How did this faith come to this poor heathen? Why, by hearing the word of God preached: for it is said, the same heard Paul speak. And it appears that he credited the doctrine he heard, and believed that Jesus could, if he would, make him whole. Besides, he must have heard of the miracles which the apostles had wrought, see Act 14:3; and this would raise his expectation of receiving a cure.

Clarke: Act 14:10

Said with a loud voice - After this clause the following is found in CD, and several others, either in the text or margin: σοι λεγω εν τῳ ονοματι του Κυριου Ιησου ΧριϚου, I say unto thee, In the name of the Lord Jesus Christ, "stand upright on thy feet."This reading is also in several versions; and though it may not stand on such evidence as to entitle it to a place in the text, yet it is not likely that St. Paul would not have used the sacred name on such an occasion; especially as this appears to have been the usual form. See Act 3:6

Clarke: Act 14:10

He leaped and walked - Giving the fullest proof of his restoration: his leaping, however, might have been through joy of having received his cure.

Clarke: Act 14:11

Saying, in the speech of Lycaonia - What this language was has puzzled the learned not a little. Calmet thinks it was a corrupt Greek dialect; as Greek was the general language of Asia Minor. Mr. Paul Ernest Jablonski, who has written a dissertation expressly on the subject, thinks it was the same language with that of the Cappadocians, which was mingled with Syriac. That it was no dialect of the Greek must be evident from the circumstance of its being here distinguished from it. We have sufficient proofs from ancient authors that most of these provinces used different languages; and it is correctly remarked, by Dr. Lightfoot, that the Carians, who dwelt much nearer Greece than the Lycaonians, are called by Homer, βαρβαροφωνοι, people of a barbarous or strange language; and Pausanias also called them Barbari. That the language of Pisidia was distinct from the Greek we have already seen, note on Act 13:15. We have no light to determine this point; and every search after the language of Lycaonia must be, at this distance of time, fruitless

Clarke: Act 14:11

The gods are come down to us in the likeness of men - From this, and from all heathen antiquity, it is evident

1.    That the heathen did not consider the Divine nature, how low soever they rated it, to be like the human nature

2.    That they imagined that these celestial beings often assumed human forms to visit men, in order to punish the evil and reward the good. The Metamorphoses of Ovid are full of such visitations; and so are Homer, Virgil, and other poets. The angels visiting Abraham, Jacob, Lot, etc., might have been the foundation on which most of these heathen fictions were built

The following passage in Homer will cast some light upon the point: -

Και τε Θεοι, ξεινοισιν εοικοτες αλλοδαποισι,

Παντοιοι τελεθοντες, επιϚρωφωσι ποληας,

Ανθρωπων ὑβριν τε και ευνομιην εφορωντες

Hom. Odyss. xvii. ver. 485

For in similitude of strangers oft

The gods, who can with ease all shapes assume

Repair to populous cities, where they mar

The outrageous and the righteous deeds of men

Cowper

Ovid had a similar notion, where he represents Jupiter coming down to visit the earth, which seems to be copied from Genesis, Gen 18:20, Gen 18:21 : And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know

Contigerat nostras infamia temporis aures:

Quam cupiens falsam, summo delabor Olympo.

Et deus humana lustro sub imagine terras

Longa mora est, quantum noxae sit ubique repertum

Enamerare: minor fuit ipsa infamia vero

Metam. lib. i. ver. 211

The clamours of this vile, degenerate age

The cries of orphans, and the oppressor’ s rage

Had reached the stars: "I will descend,"said I

In hope to prove this loud complaint a lie

Disguised in human shape, I traveled roun

The world, and more than what I heard, I found

Dryden

It was a settled belief among the Egyptians, that their gods, sometimes in the likeness of men, and sometimes in that of animals which they held sacred, descended to the earth, and traveled through different provinces, to punish, reward, and protect. The Hindoo Avatars, or incarnations of their gods, prove how generally this opinion had prevailed. Their Poorana are full of accounts of the descent of Brahma, Vishnoo, Shiva, Naradu, and other gods, in human shape. We need not wonder to find it in Lycaonia.

Clarke: Act 14:12

They called Barnabas, Jupiter; and Paul, Mercurius - The heathens supposed that Jupiter and Mercury were the gods who most frequently assumed the human form; and Jupiter was accustomed to take Mercury with him on such expeditions. Jupiter was the supreme god of the heathens; and Mercury was by them considered the god of eloquence. And the ancient fable, from which I have quoted so largely above, represents Jupiter and Mercury coming to this very region, where they were entertained by Lycaon, from whom the Lycaonians derived their name. See the whole fable in the first book of Ovid’ s Metamorphoses. As the ancients usually represented Jupiter as rather an aged man, large, noble, and majestic; and Mercury young, light, and active, the conjecture of Chrysostom is very probable, that Barnabas was a large, noble, well-made man, and probably in years; and St. Paul, young, active, and eloquent; on which account, they termed the former Jupiter, and the latter Mercury. That Mercury was eloquent and powerful in his words is allowed by the heathens; and the very epithet that is applied here to Paul, ην ὁ ἡγουμενος του λογου, he was the chief or leader of the discourse, was applied to Mercury. So Jamblichus de Myster. Init. Θεος ὁ των λογων ἡγεμων ὁ Ἑρμης . And Macrobius, Sat. i. 8: Scimus Mercurium vocis et sermonis potentem . We know that Mercury is powerful both in his voice and eloquence. With the Lycaonians, the actions of these apostles proved them to be gods; and the different parts they took appeared to them to fix their character, so that one was judged to be Jupiter, and the other Mercury.

Clarke: Act 14:13

Then the priest of Jupiter, which was before their city - There is a meaning here, which ordinary readers will not readily apprehend. Many cities were put under the protection of a particular deity; and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To this St. Luke, every where as accurate as he is circumstantial, refers. Lystra, it appears, was under the guardianship of Jupiter Propulaius, Διος προπυλαιου, which St. Luke translates, του Διος οντος της πολεως, the Jupiter that was before the city, which is another term for Jupiter Custos, or Jupiter the guardian. All these deities, according to the attributes they sustained, had their peculiar priests, rites, and sacrifices; and each a peculiar service and priest for the office he bore; so that Jupiter Brontes, Jupiter the thunderer, had a different service from Jupiter Custos, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of Jupiter Custos, under whose guardianship the city of Lystra was, and whom the priest supposed had visited the city in a human form; and Barnabas, probably for the reasons already assigned, he imagined was the person; and as Mercury, the god of eloquence, was the general attendant of Jupiter, the people and the priest supposed that Paul, who had a powerful, commanding eloquence, was that god, also disguised. A beautiful figure of such an image of Jupiter as, I suppose, stood before the gate of Lystra, still remains; and a fine engraving of it may be seen in Gruter’ s Inscriptions, vol. i. p. xx. Jupiter is represented naked, sitting on a curule or consular chair; in his right hand he holds his thunder, and a long staff in his left; at his right, stands the eagle prepared for flight; and, above, the winged cap and caduceus of Mercury. On the base is the inscription, Iuppiter Custom Domus Aug . Jupiter, the guardian of the house of Augustus. As the preserver or guardian of towns, he was generally styled Jupiter Custos, Serenus and Servator. His name, Jupiter, i.e. jurans pater , the helping father, entitled him, in those days of darkness, to general regard. On this false god, who long engrossed the worship of even the most enlightened nations on the earth, much may be seen in Lactantius, Divinar. Institution. lib. i., in the Antiquite expliquee of Montfaucon; and various inscriptions, relative to his character as guardian, etc., may be seen in Gruter, as above

Clarke: Act 14:13

Oxen and garlands - That is, oxen adorned with flowers, their horns gilded, and neck bound about with fillets, as was the custom in sacrificial rites. They also crowned the gods themselves, the priests, and gates of the temples, with flowers. Of this method of adorning the victims, there are numerous examples in the Greek and Latin writers. A few may suffice. Thus Ovid: -

Victima labe carens et praestantissima form

Sistitur ante aras; et vittis praesignis et auro

Ovid, Met. lib. xv. ver. 130

The fairest victim must the powers appease

So fatal ‘ tis sometimes too much to please

A purple filet his broad brow adorn

With flowery garlands, crown, and gilded horns

Dryden

Huic Anius niveis circumdata tempora vittis

Concutiens, et tristis ait ; -

Ibid. lib. xiii. ver. 643

The royal prophet shook his hoary head

With fillets bound; and, sighing, thus he said -

Calcott

- fovet ignibus aras,

Muneribus deos implet: feriuntque secures

Colla torosa boum vinctorum cornua vittis

Ibid. lib. vii. ver. 427

Rich curling fumes of incense feast the skies

A hecatomb of voted victims dies

With gilded horns, and garlands on their head

In all the pomp of death to th’ altar led

Tate

Virgil also refers to the same rites and circumstances: -

Saepe in honore deum medio stans hostia ad aram

Lanea dum nivea circumdatur infula vitta,

Inter cunctantes cecidit moribunda ministros

Virg. Georg. lib. iii. ver. 486

The victim ox that was for altars pressed

Trimmed with white ribbons, and with garlands dressed

Sunk of himself, without the god’ s command

Preventing the slow sacrificer’ s hand

Dryden

Many similar examples may be seen in Wetstein and others

At the time of worship, the Hindoo priests place garlands of flowers on the head of the image. Whether the garlands were intended to decorate the oxen or the apostles, we cannot say; but in either case the conduct of the Lycaonians was conformable to that of the modern Hindoos.

Clarke: Act 14:15

We also are men of like passions with you - This saying of the apostles has been most strangely perverted. A pious commentator, taking the word passion in its vulgar and most improper sense, (a bad temper, an evil propensity), and supposing that these holy men wished to confess that they also had many sinful infirmities, and wrong tempers, endeavors to illustrate this sense of the word, by appealing to the contention of Paul and Barnabas, etc., etc. But the expression means no more than, "we are truly human beings, with the same powers and appetites as your own; need food and raiment as you do; and are all mortal like yourselves.

Clarke: Act 14:15

That ye should turn from these vanities - That is, from these idols and false gods. How often false gods and idolatry are termed vanity in the Scriptures, no careful reader of the Bible needs to be told. What a bold saying was this in the presence of a heathen mob, intent on performing an act of their superstitious worship, in which they no doubt thought the safety of the state was concerned. The ancient fable related by Ovid, Metam. lib. i. ver. 211-239, to which reference has already been made, will cast some light on the conduct of the Lystrians in this case. The following is its substance: - "Jupiter, having been informed of the great degeneracy of mankind, was determined himself to survey the earth. Coming to this province, (Lycaonia), disguised in human shape, he took up his residence at the palace of Lycaon, then king of that country: giving a sign of his godhead, the people worship him: Lycaon sneers, doubts his divinity, and is determined to put it to the trial. Some ambassadors from the Molossian state having just arrived, he slew one of them, boiled part of his flesh, and roasted the rest, and set it before Jupiter: the god, indignant at the insult, burnt the palace, and turned the impious king into a wolf."From this time, or, rather, from this fable, the whole province was called Lycaonia. The simple people now seeing such proofs of supernatural power, in the miracles wrought by Barnabas and Paul, thought that Jupiter had again visited them; and fearing lest they should meet with his indignation, should they neglect duly to honor him, they brought oxen and garlands, and would have offered them sacrifice, had they not been prevented by the apostles themselves. This circumstance will account for their whole conduct; and shows the reason why Jupiter was the tutelar god of the place. As, therefore, the people took them for gods, it was necessary for the apostles to show that they were but men; and this is the whole that is meant by the ὁμοιοπαθεις ανθρωποι, men of like passions, fellow mortals, in the text, which has been so pitifully mistaken by some, and abused by others

Clarke: Act 14:15

The living God - Widely different from those stocks and stones, which were objects of their worship

Clarke: Act 14:15

Which made heaven and earth - And as all things were made by his power, so all subsist by his providence; and to him alone, all worship, honor, and glory are due.

Clarke: Act 14:16

Who in times past suffered all nations, etc. - The words παντα τα εθνη, which we here translate, all nations, should be rendered, all the Gentiles, merely to distinguish them from the Jewish people: who having a revelation, were not left to walk in their own ways; but the heathens, who had not a revelation, were suffered to form their creed, and mode of worship, according to their own caprice.

Clarke: Act 14:17

He left not himself without witness - Though he gave the Gentiles no revelation of his will, yet he continued to govern them by his gracious providence; doing them good in general; giving then rain to fertilize their grounds, and fruitful seasons as the result; so that grass grew for the cattle and corn for the service of man

Clarke: Act 14:17

Filling our hearts with food - Giving as much food as could reasonably be wished, so that gladness, or general happiness, was the result. Such was the gracious provision made for man, at all times, that the economy and bounty of the Divine Being were equally evidenced by it. He never gives less than is necessary, nor more than is sufficient. His economy forbids men to waste, by going them in general no profusion. His bounty forbids them to want, by giving as much as is sufficient for all the natural wants of his creatures. By not giving too much, he prevents luxury and riot: by giving enough, he prevents discontent and misery. Thus he does mankind good, by causing his rain to descend upon the just and the unjust, and his sun to shine upon the evil, and the good. Thus he is said not to have left himself without witness: for his providential dealings are the witnesses of his being, his wisdom, and his bounty; and thus the invisible things of God, even his eternal power and Godhead, were clearly seen, being understood by the things which are made, Rom 1:20. Therefore those who continued to worship stocks and stones were without excuse. These were great and striking truths; and into what detail the apostles now went, we cannot say; but it is likely that they spoke much more than is here related, as the next verse states that, with all these sayings, they found it difficult to prevent the people from offering them sacrifice.

Calvin: Act 14:1

− 1. ] In the chapter last going before, Luke declared how Paul and Barnabas took in hand their embassage unto the Gentiles. Furthermore, it might seem to be an unprosperous and unlucky beginning, in that they were not only expelled out of Antioch, but also enforced by the obstinate wickedness of certain to shake off the dust from their feet. But though they had but short entertainment − ¹ in one place, yet do they not yield; because they consider that the Lord had called them upon that condition, that they should do their duty though the whole world and Satan did say nay. Therefore, we see that they came not only ready to teach, but also armed to enter conflicts, that they might courageously proceed in publishing the gospel, even through the midst of combats. −

And assuredly, that which was once spoken to Jeremiah is common to all the prophets and ministers of God, −

“They shall fight against thee, but they shall not prevail,”
( Jer 1:19.) −

Now, whithersoever they fly, they carry with them the same courage − ² still; whereby it appeareth that they were not only furnished for one combat, but even for continual warfare; which Luke doth now prosecute. − ³ He saith first, that they came to Iconium, and therewithal he showeth that they sought not there some haven where they might rest quietly; but they entered the synagogue as if they had suffered no hurt at all. −

I refer the word Κατα το αυτο, forasmuch as it signifieth among the Grecians, together, or at the same time, rather unto the Jews than unto Paul and Barnabas. Therefore, I interpret it thus, not that they went in both together, but that they followed the multitude at the solemn and appointed time of the meeting, whence we gather that they spake not secretly with a few men, but in a great assembly of people; whereby they declare their boldness and ready desire; they are so far from fearing envy, or avoiding danger. − ⁴ −

That a great multitude believed As Luke did before show the power of the Spirit in Paul and Barnabas, so now he commandeth another grace of God in that prosperous success which they had. For one only sermon which they made was not without fruit, but it brought forth many children of God, as well of the Jews as of the Gentiles. If one, or two, or a few, had believed, they might have thought that they sped well; but the Lord confirmeth them far better, when as they gather such plentiful fruit of their doctrine even in a short time. For they knew that so many hearts of men were converted to believe, not so much by their voice, as by the power of the Spirit; whereby they might also assure themselves that they themselves were defended by the outstretched hand of God, which did not a little encourage them. −

Calvin: Act 14:2

2.And those Jews which believed not Lo, they are persecuted now afresh, and that by the Jews, for they were like firebrands to inflame the minds of the Gentiles; for it is to be thought that the Gentiles could abide to hear the gospel preached, unless they had been incensed to resist by these fans. − ⁵ I interpret κακωσαι in this place for to resist − ⁶ with a malicious affection, or to enforce to do hurt. Under the name brethren, Luke comprehendeth, in my judgment, all the godly; to wit, that they were vexed and troubled whosoever embraced the gospel, as if some pernicious sect had risen to spread discord, to trouble the peace of the city, to shake the public state; yet if any had rather restrain it unto Paul and Barnabas I am not greatly against him. −

Calvin: Act 14:3

3.A long time Luke declareth here, that Paul and Barnabas did not depart the city so soon as they saw some set against them, for when he saith that they behaved themselves boldly, he giveth us an inkling − ⁷ that there was cause of fear offered them. Whence we gather that they stood stoutly, and that through rare constancy and courage they counted all dangers as nothing, until they were compelled by violence to depart to another place. This clause, επι κυριω, may be expounded diversely, either that they behaved themselves stoutly in the Lord’s cause, or that they trusted to his grace, and were thereby encouraged. I have followed that which was more common, that they behaved themselves freely and boldly in the Lord, that is, being holpen not by their own strength, but by his grace. He showeth immediately after, after what sort they were encouraged in the Lord; to wit, because [that] he approveth the doctrine by signs and miracles. For seeing that they knew thereby that the Lord was present with them, and that his hand was nigh to help them, they were worthily pricked forward to behave themselves stoutly. But in noting one kind, he doth not exclude other kinds, for the Lord did lift them up unto boldness, and establish them in constancy by other means. But it seemeth that Luke did speak of miracles expressly, because the Lord showed in them his power openly before all the people. Therefore, Paul and Barnabas were not a little emboldened when the Lord did so deliver their doctrine from contempt. −

Furthermore, we must note this phrase, that the Lord gave witness to the gospel in miracles, for it showeth the true use of miracles. This is, indeed, the first end, that they may show to us the power and grace of God; but because we be wrong and perverse interpreters of them, lest they be drawn unto abuse and corruption, God doth never suffer them to be separated from his word. For if miracles were wrought at any time without his word; first, that was very seldom; secondly, there came but small fruit thereof; and God hath wrought miracles, for the most part, whereby the world might know him not simply, or in his bare majesty, but in his word. So Luke saith, in this place, that the gospel was established by miracles, not that some confused religion might possess the minds of men, but that Paul’s doctrine going before they might be brought unto the pure worship of God. −

Whence we may easily gather how foolishly the Papists deal, when as they endeavor to lead away the world from the reverence of God and the gospel by bare miracles. For we must hold that principle, that those miracles which came from God at any time did never tend to any other end but that the gospel might have his perfect and full authority. −

Now must we see whether the gospel command us to call upon the dead, to burn incense to idols, to translate unto reigned saints the grace of Christ to take in hand vowed pilgrimages, to invent profane worshippings, whereof there is no mention made in the Word of God; but there is nothing more contrary to the gospel than that these superstitions should take place. Whereupon it followeth that the Papists do wickedly make engines of the shoars − ⁸ of the gospel to oppugn it. To the same end tendeth that which Luke saith, that the Lord granted that by the hands of his servants miracles might be done; in which words he teacheth that those were only ministers who obeyed God, and that he was the author, who used their hand and industry. Wherefore, in speaking properly, we cannot say that they were Paul and Barnabas’s miracles, but the miracles of God alone, who doth so work by men, that he will not have his glory darkened by their ministry. −

Furthermore, we must note the title of the gospel, which Luke putteth in here, that it may be made to us more amiable; for in calling it the word of grace, it hath a most pleasant taste, because salvation is offered to the world in it through Christ. And we must understand the contrariety with the law, wherein only the curse is set before us. Therefore, let us remember that God speaketh to us in the gospel to this end, that he may reconcile himself to us, and may testify that he is merciful to us.: Neither doth this hinder that it is the savor of death unto death to the reprobate, ( 2Co 2:16) because they change not the nature thereof by their fault. Read those things which we have spoken in the second chapter touching signs and wonders. −

Calvin: Act 14:4

4.The multitude was divided The most troublesome part of the tragedy − ⁹ followeth now, for the city is divided into two parts; and at length Paul and Barnabas (being enforced by the uproar of the people) depart unto another place. If it be demanded what was the original of the discord, assuredly it flowed from the gospel, to which, notwithstanding, there is nothing more contrary than to cause discord; but the forwardness of men causeth that the gospel, which ought to be the bond of unity, is (so soon as it cometh abroad) the occasion of tumults. Wherefore, so soon as any schism ariseth, before we condemn those who seem to be the authors, it behoveth us wisely to consider who ought to bear the blame. We hear here that one city was divided, − ¹⁰ whereby some were brought unto Christ. The Spirit of God pronounceth this to the praise, and not the shame, of Paul and Barnabas. The same rule must we observe at this day, lest the gospel be burdened with false envy, if it bring not men together − ¹¹ unto God, but the wicked rage against it. It is assuredly a miserable matter to see division among men. But as the unity is accursed which doth separate us all from God, so it were better that a few should depart an hundred times from all the whole world, and, in the mean season, come in favor again with God, than that disagreeing with him continually, they should have peace with the world. − ¹²

Calvin: Act 14:5

5. Mark how far forth the holy champions of Christ did suffer. They give not back when their enemies do only set themselves against them; but when the sedition waxeth hot, and they be in danger of stoning, though they have many favorers of their doctrine, they go no further, but remembering the saying of Christ, wherein he warneth the faithful in patience to possess their souls, they avoid the fury of the enemy. And though they fly, lest they − ¹³ throw themselves headlong into death, yet their constancy in preaching the gospel doth sufficiently declare that they feared not danger. For Luke saith that they preached the gospel in other places also. This is the right kind of fear, when the servants of Christ do not run willfully into the hands of their enemies, of them to be murdered, and yet they do not foreslow [abandon] their duty; neither doth fear hinder them from obeying God when he calleth; and so, consequently, they can afford, if need be, to go even through death itself to do their duty. −

Calvin: Act 14:8

8.A certain man at Lystra Luke reciteth one miracle which we may think − ¹⁴ was one of many; but there was mention made of it alone by reason of the famous event. For we shall see by and by what happened. Luke reckoneth up the circumstances, which do more plainly set forth the power of God, when he saith that the man did never walk, and that he was a cripple even from his mother’s womb, and that he was suddenly healed by the voice of Paul alone before the eyes of all men, and that his legs, which were dead, were made nimble, so that he leapt up without making any stop. − ¹⁵ −

Calvin: Act 14:9

9.He heard Paul speak Hearing is set down first, that we may know that the faith which Luke will commend by and by was conceived of Paul’s doctrine. Therefore, when he heard Paul, he hoped to be healed. But the question is, whether this was promised to him specially; for God doth not command us to hope for everything by and by, − ¹⁶ when he offereth unto us eternal salvation in the gospel. I answer, that this was a singular and extraordinary motion of the Spirit of God in the cripple, as it was on the other side in Paul, when he knew his faith by beholding him only. It may be that many may receive the gospel, and yet they shall not be cured of those diseases wherewith they are vexed. But forasmuch as God was determined to show a token of his grace in the cripple, he prepared his mind before, and made him capable of this that should come upon him. − ¹⁷ Wherefore we must not make this a common rule, because the cripple believed that he should be healed, but it was a peculiar preparation to receive the gift of healing. And this kind of faith is likewise particular which giveth place to − ¹⁸ miracles, which many of God’s children do want, who are, notwithstanding, indued with the Spirit of adoption. −

Whom when Paul beheld steadfastly We know how doubtful and how deceitful a thing the countenance of man is, therefore there could no sure judgment be given thereby of faith, which hath God alone to be witness thereof; but, as I have already said, the cripple’s faith was revealed to Paul by the secret inspiration of the Spirit, as he was to the apostles their only guide and master to work miracles. −

Calvin: Act 14:10

10.He said with a loud voice Many old books, − ¹⁹ and those of great credit, add, “I say to thee in the name of Jesus Christ,” and surely we see how careful the apostles were to magnify the name of Christ in all miracles; therefore I think that that was expressed by Luke, and yet we cannot find it commonly now in the printed books, [copies.] Whereas Luke saith afterward, that the lame man leapt up, it serveth not only for the commendation of God’s power, but also such readiness and willingness to obey did testify that he was rightly prepared by the Lord; so that he did already walk in mind when as his feet were as yet dead. Although his speed in rising made the power of God more manifest, to which end also Paul exalted his voice, that the sudden change might the more move the multitude.

Calvin: Act 14:11

11.Furthermore, the multitude This history doth abundantly testify how ready and bent men are unto vanity. Paul uttered not that word abruptly, Arise; but he added it as it were a conclusion to the sermon made concerning Christ. Yet the people ascribe the praise of the miracle unto their idols, as if they had heard no word of Christ. Indeed, it is no such wonder, that the barbarous men fell unto superstition which they had learned − ²¹ from their childhood, so soon as they saw the miracle. But this vice is too common every where, and it is so bred in us, to be perverse and wrong interpreters of the works of God. Hence come such gross dotings of superstitions in Popery, because catching rashly at miracles, they take no heed to doctrine. For which cause we must take the better heed, and be the more sober, lest we happen with the sense of the flesh to corrupt (whereunto we are so bent) the power of God, which shineth and appeareth to us for our salvation. And no marvel if the Lord would have only a few miracles wrought, and that for a short time, lest through the lust of men they should be drawn unto a far contrary end; because it is unmeet that he should set his name to be mocked of the world, which must needs be, when that which is proper to him is translated unto idols, or the unbelievers corrupt his works, to invent corrupt worshipping, while that setting the word aside, they catch at every divine power which they feign. − ²² −

Gods like to men This was an opinion drawn from old fables, which, notwithstanding, took the beginning of truth. − ²³ The books of the poets are full of these toys, that the gods were often seen upon earth in the likeness of men; and yet we may well think that this carne not of nothing, − ²⁴ but rather that profane men did turn that into fables, which the holy fathers taught in times past concerning angels. And it may be that Satan, when he had men besotted, did with diverse jugglings delude them. This is of a truth, whatsoever was God’s, whensoever it went with the infidels, − ²⁵ it was corrupt by their wicked inventions. The same must we likewise think of sacrifices, wherein God did exercise his − ²⁶ even from the beginning, that they might have the external signs of godliness and of the worship of God. And after that the unbelievers invented to themselves strange gods, they abused the sacrifices unto their sacrilegious worship. When the men of Lycaonia see unwonted power in the cripple that was healed, they persuade themselves that it is a work of God; this is all well. − ²⁷ But it was evil done, in that they forge to themselves false gods in Paul and Barnabas, according to the old [wonted] error, for what is the cause that they prefer Barnabas before Paul, save only because they follow the childish surmise [fiction] concerning Mercury, the interpreter of the gods, in which they had been nourished? By which example we are taught what a mischief it is to be accustomed and acquainted with errors in youth, which can so hardly be rooted out of the mind, that even through the works of God, whereby they ought to have been redressed, they wax more hard. −

Calvin: Act 14:13

13.Also Jupiter’s priest Though Luke doth not express with what affection he [this priest] was moved to be so diligent, yet it is to be thought, that, forasmuch as there was great hope of most plentiful gain offered, he was moved with covetousness. For he had great hope of gain in time to come, if it should be noised abroad that Jupiter appeared there. For this opinion would by and by have followed, that Jupiter was more delighted in the temple of Lystra than in any other. And so soon as such superstition hath once filled the minds of men, they spare no cost to offer sacrifice. − ²⁸ The world is indeed of itself inclined to this, but then came the sacrificing priests, who are like fans and bellows. And it is not to be doubted, but that the whole multitude was moved with ambition, to be so desirous to offer sacrifice to Paul under the name of Jupiter, that their city might be the more famous and noble. Hence hath Satan so great liberty [license] to deceive, whilst that the sacrificing priests set nets to get gain, and the people are delighted to have errors confirmed.

Calvin: Act 14:14

14.When the apostles had heard In that Paul and Barnabas rent their garments, and leapt into the midst of the multitude, it appeareth thereby how zealous they were for the glory of God; [no;] being content only to speak to the people, − ²⁹ they troubled the preparation of the sacrifice so much as they are able. It cometh to pass sometimes that even hypocrites refuse excessive honor; but they rather provoke the simple to give it them with their reigned modesty. There was no such thing in Paul and Barnabas; for they declared, both by words and also by all gesture of body, that they were so far from taking pleasure in that worship which the men of Lystra gave unto them, that they did utterly detest it. This is holy anger, wherewith the servants of God must be inflamed so often as they see his glory profaned and overthrown by the sacrileges of men. And, assuredly, no man shall be able otherwise to serve God sincerely and faithfully, unless he put on that affection of jealousy, whereof Paul speaketh in the Second Epistle to the Corinthians, ( 2Co 11:27) that those men to whom the Lord hath committed the charge of his Church be no less courageous and stout to defend the glory of their Lord, than a husband is vigilant to defend his wife’s chastity. −

Therefore, we must take good heed that we suffer not that honor to be given us which may darken the glory of God; but rather so soon as there appeareth any profaning of God’s glory, let this heat break out, whereof we have an example in Paul and Barnabas. And though the teachers of the Church ought especially to be imbued with zeal, yet there is no one of the godly which ought not to be sore displeased, when he seeth the worship of God polluted or given to some other; because it is written of all, −

“The zeal of thine house hath eaten me up, and the rebukes of them that rebuked thee fell on me” −
( Psa 69:10.) −

And if so be it holy men being yet compassed about with the flesh did so greatly detest idolatry, how shall we think them to be affected now, when they are stripped out of all the affections of the flesh? When as the world abuseth their names and persons unto superstition, it thinketh it doth them a great pleasure; but it is greatly deceived. For they will stand up first against their worshippers, and will indeed declare that they never make more account of anything, than that the worship of God might remain whole and sound to him. Moreover, there can be no greater injury done to them, than when the honor which is taken from God is given to them; which must needs be when any divine thing is ascribed and given them. −

Whereas Luke saith that Paul and Barnabas did rent their garments, it appeareth by other places of Scripture that this rite and custom was used among the men of the east country, so often as they would by external gesture express either great sorrow or detesting of any thing. When Luke calleth Barnabas an apostle together with Paul, he extendeth the signification of the word farther than unto the chief [primary] order which Christ appointed in his Church; like as Paul maketh Andronicus and Junias excellent among the apostles. But if we should speak properly, they were evangelists and not apostles; unless peradventure because Barnabas was made Paul’s fellow in office, we place them both in like degree of office, so may he be truly called an apostle. −

Calvin: Act 14:15

15.Men, why do ye those things? They begin with a reprehension, as the matter did require; that done, they show to what end they were sent. Afterward they preach concerning the only God, and show that he was unknown to the world. Lastly, that they may more strongly pluck out of their hearts the deceits and sleights of the devil, they teach that this ignorance was without excuse. Therefore the first part of the sermon is a reprehension, wherein the men of Lystra are condemned for worshipping mortal men preposterously instead of God. Though the reason which they allege seemeth to be cold. For it were an easy matter to gather thence, that it is not unlawful to worship those who are delivered from human miseries by death. By this means all the superstitions of the Gentiles should stand untouched, which were wont to count none gods but those who were dead. With the same color also have the Papists colored their idolatry, who worship rather the dead men’s bones, stones and wood, than living men in whose nostrils is breath. − ³⁰ I answer, that Paul and Barnabas drew this argument from the matter which was now in hand, We be miserable men; therefore you do falsely and filthily imagine us to be gods, and worship us as gods. If idolatry be handled generally, this shall be a perpetual reason to condemn it, and shall alone be sufficient enough, that the perfect and whole worship of godliness is due to God alone, and that therefore it is profaned, so soon as it is in any point given to creatures, whether they be angels, or men, or stars. But occasion shall oftentimes be offered, that many things may be spoken against one kind of idolatry, which do not appertain unto another, (neither are agreeable to the same;) and yet shall they be of no small force for the matter which is in hand, as Paul and Barnabas, by confessing that they be mortal men, subject to diverse calamities, had a fit reason to reprove the fury and madness of the people. −

We preach to you An argument drawn from contraries. For here they show that the end of their coming was quite contrary; to wit, that they might remove superstitions, which had hitherto reigned. For it is all one as if they had said, Doth the miracle move you? Then give credence to our words. And the sum of our embassage is, that all reigned godheads wherewith the world hath hitherto been deceived may be done away and perish. And this is a general doctrine, whereby they do not only appease the present madness, but also reprehend all manner [of] superstitions, and whatsoever was contrary to, or disagreeing with, the rule of godliness. For without doubt they call all that vain which men have invented to themselves of their own brain. And we must mark this definition, that all religion is vain which departeth and degenerateth from the pure and simple Word of God. There is no express mention made indeed of the Word, because they spake to the Gentiles. But because God is no otherwise rightly worshipped than according to his appointment, it followeth out of Paul’s words, that so soon as men depart from that worship which God hath commanded and doth allow, [approve,] they are wearied foolishly and vainly with a vain and unprofitable labor. For that religion wherein God hath not the preeminence is nothing worth, neither hath it any truth or soundness. −

And this was the cause that sincere and perfect godliness was never found, neither did it ever flourish in the more part of the world. For they stood only about the removing of the old idolatry; and the other thing was in the mean season foreslowed, [neglected,] to bring men unto the true God alone, after that they had forsaken idols. They turned, indeed, the name of an idol sometimes into the name of God, but under that color they did nevertheless cherish the old errors, which they should have endeavored to redress. So the priests of France begat the single life of great Cybele. − ³¹ Nuns came in place of the vestal virgins. The church of All Saints succeeded Pantheon, (or the church of All Gods; − ³²) against ceremonies were set ceremonies not much unlike. At length came in the multitude of gods, who they thought would be lawful and tolerable if they had once decked [masked] them with the titles of saints. Corruptions are not by this means purged, neither are the stables, both profane and full of filth, turned into the temple of God; but the name of God is mixed with profane pollutions, and God himself is brought into a filthy stall. Wherefore, let us remember that the apostles did not only employ themselves to overthrow idolatry which had long time reigned in former ages, but did also take great heed that pure religion might reign afterward, having put all corruptions to flight. −

Who hath made heaven and earth We know that the order of teaching doth require that we begin with things which are better known. Seeing that Paul and Barnabas spake to the Gentiles, they should have in vain essayed to bring them − ³³ unto Christ. Therefore, it was expedient for them to begin with some other point, which was not so far separate from common sense, [perception,] that after that was confessed they might afterward pass over unto Christ. The minds of the men of Lystra were possessed with that error, that there be more gods than one. Paul and Barnabas show, on the contrary, that there is but one Creator of the world. After that that reigned number and multitude of the gods was taken away, there was passage now made unto the second member, that they might teach what that God was who was the Creator of heaven and earth. The case standeth otherwise at this day between us and the Papists; they confess that there is but one God, and they admit the Scripture. Therefore, it remaineth that we prove to them out of the Scripture what God is, and after what sort he will be worshipped of men. −

Calvin: Act 14:16

16.In times past Because the men of Lystra might object that that God was unknown hitherto, Paul and Barnabas prevent them and say, that all men wandered indeed in darkness, and that all mankind was stricken with blindness, but that they deny that any prejudice must be made − ³⁴ according to the perverse ignorance of the world. These were two no small lets for the unbelievers, long antiquity of time, and the consent almost of all nations. Paul and Barnabas remove both in this place, If, say they, men have erred many years, [ages,] and if the world have wandered without reason and judgment, let not, therefore, the truth of God, when it appeareth, be less precious to you. For seeing that it is eternal, and is not changed, it is an unmeet thing that the long prescription of years should be set against it. They prove that there is no more aid or patronage to be found in the number of men. There is no cause (say they) why the conspiracy of all the whole world should keep you from coming to the right way. Blindness hath got the upper hand among all people; but God doth now (appear and) give light to you. Therefore, your eyes must be open, and you must not slumber and sleep in darkness, though all people have been drowned therein hitherto. −

Their ways If he had only said that men were deceived until that time through God’s sufferance, we might easily gather thereby that all men can do nothing else but err, so long as they be not governed of God. Yet he speaketh far more plainly when he calleth errors the ways of men. For we are plainly taught by this what the wisdom and understanding of man’s mind can do in beholding and keeping the way of salvation. All people [nations] (saith he) have walked in their own ways; that is, they have wandered in darkness and death. It is all one as if he should say, that there is no sparkle of true reason in all the whole world. −

Therefore, there is but one rule of true godliness, that is, that the faithful, casting from them all confidence in their own wit, do submit themselves to God. For the ways of men are now as they were in times past; and the examples of all times teach how miserably blind those men be who have not the word of God to give them light, though they think they can pass other men in quickness of sight. Immediately after the beginning of the world, the more part fell away unto diverse superstitions and wicked worshippings. Whence came that, save only because it pleased them to follow their own imaginations? When it might have seemed that the world was purged with the flood, it fell again [relapsed] straightway to the same vices. Therefore, there is nothing more deadly than to lean to our own wisdom. −

But Paul and Barnabas show no cause here why the Lord suffered the world to err so long; and assuredly we must count the will of God alone the chiefest law of equity. God hath always a good reason for his worlds; but because it is oftentimes hid from us, it is our duty reverently to wonder at his secret counsel. We must, indeed, confess that the world was worthy of [deserved] such destruction; but there can no other reason be brought why the Lord had mercy rather on one age than on another, save only because it seemed good to him that it should be so. Therefore, Paul calleth that time which was appointed of God for preaching the gospel, the time of fullness, ( Gal 4:4,) lest any other opportunity be sought. And we must remember that which we had in the first chapter, that it is not for us to know the times and seasons which the Father hath placed in his own power. So that the cavil of the Papists is refuted, who say that it cannot be that God suffered his Church to err so long. For whence, I pray you, came the Gentiles but from the ark of Noah, when there was a certain singular purity of the Church? ( Gen 9:9.) Also, the posterity of holy Shem, together with others, did degenerate. Yea, Israel, the peculiar people of the Lord, was also left for a long time. Wherefore, it is no marvel if God did punish the contempt of his word with the same blindness under the reign of his Son as he did in times past. −

Calvin: Act 14:17

17. − Notwithstanding, he did not suffer himself to be without witness Paul and Barnabas take from the Gentiles in this place the cloak [pretext] of ignorance. For how greatly soever men please themselves in their own inventions, being at length convicted of error, they fly unto this fortress, [asylums] that they ought to bear no blame; − ³⁵ but that God was rather cruel, who did not vouchsafe so much as. with one hiss to call those back whom he saw perish, [perishing.] Paul and Barnabas cut off − ³⁶ this frivolous objection, when they show that God lay hid in such sort, that he [still] bare witness of himself and his divinity. Notwithstanding, we must see how these two things can hang together; for if God bare witness of himself, he did not suffer (so much as in him lay) the world to err. I answer, that this kind of testimony, whereof mention is made, was such as that it made men without excuse, and yet was it not sufficient to salvation. For that of the apostle is true, that by faith it is understood that the worlds were ordained by the word of God, ( Heb 11:3.) But faith is not conceived by the bare beholding of the heaven and earth, but by the hearing of the word. Whereupon it followeth, that men are brought by the direction of the word alone unto that knowledge of Almighty God which bringeth salvation. And yet this letteth not but that they may be made without excuse, even without the word, who, though they be naturally deprived of light, are blind notwithstanding, through their own malice, as Paul teacheth in the first chapter to the Romans. −

Giving rain and fruitful seasons God hath, indeed, revealed himself to all mankind by his word since [from] the beginning. But Paul and Barnabas show that there was no age on which God did not bestow benefits, which might testify that the world is governed by his government (and commandment;) and because the light of doctrine had been buried long thee, therefore they say only, that God was showed by natural arguments, [evidences.] And it is to be thought that they did, in such sort, set forth the magnificence and greatness of the works of God as became them; but it was sufficient for Luke to touch the (sums and) chief points of matters. Neither do I so understand it, that they intreated subtlety, and after the manner of the philosophers, of the secrets of nature, for they spake unto an unlearned multitude; therefore it behooved them to set that before them plainly which the most ignorant did know. Notwithstanding they take this principle, that in the order of nature there is a certain and evident manifestation of God, in that the earth is watered with rain; in that the heat of the sun doth comfort it; − ³⁷ in that there cometh such abundance of fruit out of the same yearly, it is thereby gathered for a surety, that there is some God who governeth all things. For even the heaven and earth are not moved or governed by their own motion, and much less by fortune. Therefore it remaineth, that this wonderful workmanship of nature doth manifestly show the providence of God; and those who said that the world was eternal spake not as they thought, but they went about by malicious and barbarous unthankfulness [ingratitude] to suppress the glory of God, wherein they betrayed their impudence. −

Filling with meat and gladness The ungodliness of men is more convict in that, if they knew not God, because he cloth not only set before their eyes testimonies of his glory in his works, but doth also appoint all things for their use. For why doth the sun and stars shine in the heavens, save only that they may serve men? Why doth the rain fall from heaven? Why doth the earth bring forth her increase, save only that they may minister food to men? Therefore, God hath not set man upon earth that he may be an idle beholder of his work, as being set upon a theater, but to exercise himself in praising the liberality of God, whilst that he enjoyeth the riches of heaven and earth. And now, is it not more than filthy forwardness [depravity] not to be moved with so great goodness of God in the manifold abundance of things? To fill the hearts with meat, doth signify nothing else but to give food which may satisfy the desires of men. By this word gladness, Paul and Barnabas do mean that God doth give more to men, according to his infinite goodness, than their necessity doth require; as if it had been said, that men have meat given them not only to refresh their strength, but also to make their hearts merry. −

If any man do object that it falleth out so oftentimes that men do rather mourn, being hungry, then rejoice, being full; I answer, that that cometh to pass contrary to the order of nature; namely, when the Lord shutteth his hand because of the sins of men. For the liberality of God should flow unto us abundantly of his [its] own accord, as it is here described by Paul and Barnabas, unless it were kept back by the lets of our vices. And yet there was never so great barrenness wherein the blessing of God in feeding men did quite wither away. It was, indeed, well said of the prophet, Open thy mouth, and I will fill it, ( Psa 81:10,) that we may know that we be hungry through our own fault, whilst that we do not admit the goodness of God. But how unworthy soever we be and straight, − ³⁸ yet the fatherly love of God breaketh through even unto the unworthy. Especially the generality of mankind doth testify that the benefits of God do never cease, wherein he appeareth to be our Father. −

Calvin: Act 14:18

18.When they had said thus Luke said before that they did not only use words, but they ran also with violence into the multitude. − ³⁹ Now he addeth, that the fury of the people was scarce appeased − ⁴⁰ with that vehemency, whereby appeareth how mad and untamed the heat of the world is toward idolatry. For if they believe the [them] gods, why do they not believe their word, whereby they put from them false honor? But all idolaters are sick of this disease, that they are oftentimes ready to shake off the yoke, unless religion be subject to their will and pleasure. Wherefore, no marvel if the prophets say oftentimes that men are carried into the blind affection of superstitions, even as brute beasts are carried into their lust.

Defender: Act 14:6

Paul's experiences in the interior regions of what is now Turkey were typical of most of his missionary forays. Perga was in the Roman coastal province of Pamphylia, whereas Antioch and Iconium were in the interior highlands of Pisidia and Phrygia, respectively. Both were part of the large province of Galatia. Lystra and Derbe were in Lycaonia, also a territory of Galatia. Paul and his associates almost invariably would first go to the local synagogues, where they would encounter a congregation of both Jews and God-fearing Gentiles. Many would respond to the gospel, especially among the Gentiles. This would open the door to preach also to the pagan Gentiles, and this in turn would stimulate both the unresponsive Jews and the anti-creationist pagan Gentiles to organize strong opposition to their preaching."

Defender: Act 14:12

These names in the original are "Zeus" and "Hermes," which were the same "gods" to the Greeks as Jupiter and Mercury to the Romans. There was a local legend in the region that these two gods had once appeared there as men and brought blessing. Paul's miraculous healing of the life-long crippled man encouraged the Lystron pagans to hope the gods had returned."

Defender: Act 14:15

"Vanities" refers to the worship of idols, representing mere personifications of natural forces as well as demonic spirits. It is vain to attribute true creative power, such as just evidenced in the instantaneous creation of perfect new legs for the hopeless crippled man to anything other than God. Only the true Creator, or those who call on Him and speak in His name, could do such things.

Defender: Act 14:15

When Paul and Barnabas preached in the synagogues, they could begin on the premise that their hearers already believed in God, in creation of all things by God, and in the authority of the Scriptures. On this foundation, they could then preach Christ and the resurrection. When they preached to a completely pagan crowd, however, as here at Lystra and later at Athens (Acts 17:15-34), they had to begin with the evidence for one Creator God, as opposed to the popular religions which were centered either on atheism or pantheism and manifest popularly as polytheism. All of these believed in the eternity of the universe and in some form of universal evolutionism, just as most non-believers do today."

Defender: Act 14:16

God was not unconcerned with this pagan ignorance, but was patient. As Paul later told the Athenians, "God winked at" it for a time (Act 17:30). The pagans did have ample evidence, in both creation and conscience, of the true God (Rom 1:20; Rom 2:15), as well as the witness from the Jews in their midst, so they were "without excuse" (Rom 1:20) if they did not acknowledge Him. In fact many had, indeed, already come to "fear God" (Act 13:16, Act 13:26) and listen to His Word in the synagogues (Act 13:42), even though they had been reluctant to become proselytes to the full Jewish religion. It was such as these latter who most readily responded to the gospel of Christ when they finally heard it."

Defender: Act 14:17

In addition to God's testimony to Himself in the power and order manifest in the physical creation (Psa 19:1; Rom 1:20), men should be able to discern Him also as a God of grace and love. Even though as a result of sin and the curse "the whole creation groaneth and travaileth in pain together until now" (Rom 8:22), and man has to eat of his labors "in sorrow" (Gen 3:17), nevertheless life goes on and provision is made for "food and gladness" even in a world of pain. Therefore men should know, even if they don't, that there is a God of all creation - a God who makes provision for life even while He must invoke the death-wages of sin."

TSK: Act 14:1

in : Act 13:51

went : Act 9:20, Act 13:46, Act 17:1, Act 17:2, Act 17:17, Act 18:4, Act 19:8

that a : Act 14:21, Act 11:21, Act 13:43, Act 13:46, Act 17:4, Act 18:8

Greeks : Act 14:2, Act 16:1, Act 17:12, Act 18:4, Act 19:10,Act 19:17, Act 20:21, Act 21:28; Mar 7:26; Joh 7:35 *marg. Joh 12:20; Rom 1:16, Rom 10:12; 1Co 1:22-24; Gal 2:3, Gal 3:28; Col 3:11

TSK: Act 14:2

Act 14:19, Act 13:45, Act 13:50, Act 17:5, Act 17:13, Act 18:12, Act 21:27-30; Mar 15:10,Mar 15:11; 1Th 2:15, 1Th 2:16

TSK: Act 14:3

therefore : Act 18:9-11, Act 19:10; 1Co 16:8, 1Co 16:9

speaking : Act 13:46; Eph 6:18-20; 1Th 2:2

which : Act 2:22, Act 5:32; Mar 16:20; Heb 2:4

the word : Act 20:24, Act 20:32; Rom 1:16

granted : Act 4:29, Act 4:30, Act 5:12-14, Act 19:11, Act 19:12

TSK: Act 14:4

the multitude : Mic 7:6; Mat 10:34-36; Luk 2:34, Luk 11:21-23, Luk 12:51-53; Joh 7:43

part : Act 28:24

apostles : Act 14:14, Act 13:2; 1Co 9:5

TSK: Act 14:5

when : Act 4:25-29, Act 17:5; Psa 2:1-3, Psa 83:5; 2Ti 3:11

despitefully : Mat 5:44; Luk 6:28

TSK: Act 14:6

were : Act 9:24, Act 17:13, Act 17:14, Act 23:12-22; 2Ki 6:8-12

and fled : Mat 10:23

Lystra : Act 14:20,Act 14:21, Act 16:1, Act 16:2; 2Ti 3:11

Lycaonia : Act 14:11

TSK: Act 14:7

Act 14:21, Act 8:4, Act 11:19, Act 17:2; 1Th 2:2; 2Ti 4:2

TSK: Act 14:8

impotent : Act 4:9; Joh 5:3, Joh 5:7

being : Act 3:2; Joh 5:5, Joh 9:1, Joh 9:2

TSK: Act 14:9

who : Act 3:4

he had : Mat 8:10, Mat 9:22, Mat 9:28, Mat 9:29, Mat 13:58, Mat 15:28; Mar 1:40,Mar 1:41, Mar 2:5, Mar 2:11, Mar 2:12, Mar 9:23, Mar 9:24; Mar 10:52

TSK: Act 14:10

Stand : Act 3:6-8, Act 9:33, Act 9:34; Isa 35:6; Luk 7:14, Luk 13:11-13; Joh 5:8, Joh 5:9, Joh 14:12

TSK: Act 14:11

The gods : Act 8:10, Act 12:22, Act 28:6

TSK: Act 14:12

Jupiter : Act 19:35

TSK: Act 14:13

and would : Act 10:25; Dan 2:46

TSK: Act 14:14

the apostles : Act 14:4; 1Co 9:5, 1Co 9:6

they : 2Ki 5:7, 2Ki 18:37, 2Ki 19:1, 2Ki 19:2; Ezr 9:3-5; Jer 36:24; Mat 26:65

TSK: Act 14:15

Sirs : Act 7:26, Act 16:30, Act 27:10,Act 27:21, Act 27:25

why : Act 10:26; Rev 19:19, Rev 22:9

We also : Act 3:12, Act 3:13, Act 12:22, Act 12:23; Gen 41:16; Dan 2:28-30; Joh 7:18

of like : Jam 5:17; Rev 19:10

and preach : Act 17:16-18, Act 17:29, Act 17:30, Act 26:17-20

from : Deu 32:21; 1Sa 12:21; 1Ki 16:13, 1Ki 16:26; Psa 31:6; Isa 44:9, Isa 44:10,Isa 44:19, Isa 44:20; Isa 45:20, Isa 46:7; Jer 8:19, Jer 10:3-5, Jer 10:8, Jer 10:14, Jer 10:15, Jer 14:22; Amo 2:4; Jon 2:8; Rom 1:21-23; 1Co 8:4; Eph 4:17

the living : Deu 5:26; Jos 3:10; 1Sa 17:26, 1Sa 17:36; 2Ki 19:4, 2Ki 19:16; Jer 10:10; Dan 6:26; Joh 5:26; 1Th 1:9; 1Ti 3:15; Heb 3:12

which : Act 4:24, Act 17:24-28; Gen 1:1; Psa 33:6, Psa 124:8, Psa 146:5, Psa 146:6; Pro 8:23-31; Isa 45:18; Jer 10:11, Jer 32:17; Zec 12:1; Rom 1:20; Rev 14:7

TSK: Act 14:16

suffered : Act 17:30; Psa 81:12, Psa 147:20; Hos 4:17; Rom 1:21-25, Rom 1:28; Eph 2:12; 1Pe 4:3

TSK: Act 14:17

he left : Act 17:27, Act 17:28; Psa 19:1-4; Rom 1:19, Rom 1:20

in that : Psa 36:5-7, Psa 52:1, Psa 104:24-28, Psa 145:9, Psa 145:15, Psa 145:16; Luk 6:35

and gave : Lev 26:4; Deu 11:14, Deu 28:12; 1Ki 18:1; Job 5:10, Job 37:6, Job 38:26-28; Psa 65:9-13, Psa 68:9, Psa 68:10, Psa 147:7, Psa 147:8; Isa 5:6; Jer 5:24, Jer 14:22; Mat 5:45; Jam 5:17, Jam 5:18

filling : Deu 8:12-14; Neh 9:25; Isa 22:13; 1Ti 6:17

TSK: Act 14:18

scarce : Gen 11:6, Gen 19:9; Exo 32:21-23; Jer 44:16, Jer 44:17; Joh 6:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 14:1

In Iconium - See the notes on Act 13:51. In this place, and in Antioch and Lystra, Timothy became acquainted with Paul and his manner of life, 2Ti 3:10-11.

So spake - Spake with such power - their preaching was attended so much with the influence of the Spirit.

And also of the Greeks - Probably proselytes from the Greeks, who were in the habit of attending the synagogue.

Barnes: Act 14:2

But the unbelieving Jews ... - See the notes on Act 13:50.

And made their minds evil-affected - Irritated, or exasperated them.

Against the brethren - One of the common appellations by which Christians were known.

Barnes: Act 14:3

Long time therefore - It seems probable that there were here no forcible or public measures to expel them, as there had been at Antioch Act 13:50, and they therefore regarded it as their duty to remain. God granted them here also great success, which was the main reason for their continuing a long time. Persecution and opposition may be attended often with signal success to the gospel.

Spake boldly in the Lord - In the cause of the Lord Jesus, or in his name and by his authority. Perhaps, also, the expression includes the idea of their trusting in the Lord.

Which gave testimony - Bore witness to the truth of their message by working miracles, etc. Compare Mar 16:20. This was evidently the Lord Jesus to whom reference is here made, and it shows that he was still, though bodily absent from them, clothed with power, and still displayed that power in the advancement of his cause. The conversion of sinners accomplished by him is always a testimony as decided as it is cheering to the labors and messages of his servants.

Unto the word of his grace - His gracious word, or message.

And granted signs ... - Miracles. See the notes on Act 2:22.

Barnes: Act 14:4

Was divided - Into parties. Greek: there was a schism - Ἐσχίσθη Eschisthē .

And part held with the Jews - Held to the doctrines of the Jews, in opposition to the apostles. A revival of religion often produces excitement by the bad passions of opposers. The enemies of the truth form parties, and organize opposition. It is no uncommon thing even now for such parties to be formed; but the fault is not in Christianity. It lies with those who form a party against religion, and who confederate themselves, as was done here, to oppose it.

Barnes: Act 14:5

An assault made - Greek: a "rush"- ὁρμή hormē . It denotes "an impetuous excitement and aggression; a rush to put them to death."It rather describes a popular tumult than a calm and deliberate purpose. There was a violent, tumultuous excitement.

Both of the Gentiles ... - Of that part of them which was opposed to the apostles.

To use them despitefully - See the notes on Mat 5:44. To reproach them; to bring contempt upon them; to injure them.

And to stone them - To put them to death by stoning; probably as blasphemers, Act 7:57-59.

Barnes: Act 14:6

They were ware of it - They were in some way informed of the excitement and of their danger.

And fled unto Lystra and Derbe, cities of Lycaonia - Lycaonia was one of the provinces of Asia Minor. It had Galatia north, Pisidia south, Cappadocia east, and Phrygia west. It was formerly within the limits of Phrygia, but was erected into a separate province by Augustus. "The district of Lycaonia extends from the ridges of Mount Taurus and the borders of Cilicia on the south, to the Cappadocian hills on the north. It is a bare and dreary region, unwatered by streams, though in parts liable to occasional inundations. Strabo mentions one place where water was even sold for money. Across some portion of this plain Paul and Barnabas traveled both before and after their residence in Iconium. After leaving the high land to the northwest, during a journey of several hours before arriving at the city, the eye ranges freely over a vast expanse of level ground to the south and the east, The two most eminent objects in the view are the snowy summits of Mount Argaeus, rising high above all the intervening hills in the direction of Armenia, and the singular mountain mass called the ‘ Kara-Dagh,’ or ‘ Black Mount,’ southeastward in the direction of Cilicia. And still these features continue to be conspicuous after Iconium is left behind, and the traveler moves on over the plain toward Lystra and Derbe. Mount Argaeus still rises far to the northeast, at the distance of 150 miles.

The Black Mountain is gradually approached, and discovered to be an isolated mass, with reaches of the plain extending round it like channels of the sea. The cities of Lystra and Derbe were somewhere about the bases of the Black Mountain."The exact position of Lystra and Derbe is still subject to some uncertainty. In 1824, Col. Leake wrote thus: "Nothing can more strongly show the little progress that has hitherto been made in a knowledge of the ancient geography of Asia Minor, than that, of the cities which the journey of Paul has made so interesting to us, the site of one only (Iconium) is yet certainly known. Perga, Antioch of Pisidia, Lystra, and Derbe, remain to be discovered."The situation of the first two of these towns has been since that fully identified, and some ruins have been found which have been supposed to mark the place of Lystra and Derbe, though not with entire certainty.

And unto the region ... - The adjacent country. Though persecuted, they still preached; and though driven from one city, they fled into another. This was the direction of the Saviour, Mat 10:23.

Barnes: Act 14:8

And there sat - There dwelt, Mat 9:16; Act 18:11 (margin). The word "sat,"however, indicates his usual posture, his helpless condition. Such persons commonly sat by the wayside, or in some public place, to ask for alms, Mar 10:46.

Impotent in his feet - ἀδύνατος adunatos . Without any power. Entirely deprived of the use of his feet.

Being a cripple - Lame.

Who never had walked - The miracle, therefore, would be more remarkable, as the man would be well known. As they were persecuted from place to place, and opposed in every manner, it was desirable that a signal miracle should be performed to carry forward and establish the work of the gospel.

Barnes: Act 14:9

Who stedfastly beholding him - Fixing his eyes intently on him. See the notes on Act 1:10.

And perceiving - How he perceived this is not said. Perhaps it was indicated by the ardor, humility, and strong desire depicted in his countenance. He had heard Paul, and perhaps the apostle had dwelt particularly on the miracles with which the gospel had been attested. The miracles performed also in Icontium had doubtless also been heard of in Lystra.

Had faith to be healed - Compare Mat 9:21-22, Mat 9:28-29; Luk 7:50; Luk 17:19; Luk 18:42.

Barnes: Act 14:10

Said with a loud voice - See the notes on Joh 11:43.

And he leaped - See the notes on Act 3:8. Compare Isa 35:6.

Barnes: Act 14:11

They lifted up their voices - They spoke with astonishment, such as might be expected when it was supposed that the gods had come down.

In the speech of Lycaonia - What this language was has much perplexed commentators. It was probably a mixture of the Greek and Syriac. In that region generally the Greek was usually spoken with more or less purity; and from the fact that it was not far from the regions of Syria, it is probable that the Greek language was corrupted with this foreign admixture.

The gods ... - All the region was idolatrous. The gods which were worshipped there were those which were worshipped throughout Greece.

Are come down - The miracle which Paul had performed led them to suppose this. It was evidently beyond human ability, and they had no other way of accounting for it than by supposing that their gods had personally appeared.

In the likeness of men - Many of their gods were heroes, whom they worshipped after they were dead. It was a common belief among them that the gods appeared to people in human form. The poems of Homer, of Virgil, etc., are filled with accounts of such appearances, and the only way in which they supposed the gods to take knowledge of human affairs, and to help people, was by their personally appearing in this form. See Homer’ s Odyssey , xvii. 485; Catullus, 64, 384; Ovid’ s Metamorph., i. 212 (Kuinoel). Thus, Homer says:

"For in similitude of strangers oft.

The gods, who can with ease all shapes assume,

Repair to populous cities, where they mark.

Th’ outrageous and the righteous deeds of men."

Cowper.

Barnes: Act 14:12

And they called Barnabas, Jupiter - Jupiter was the most powerful of all the gods of the ancients. He was represented as the son of Saturn and Ops, and was educated in a cave on Mount Ida, in the island of Crete. The worship of Jupiter was almost universal. He was the Aremon of Africa, the Belus of Babylon, the Osiris of Egypt. His common appellation was, The Father of gods and men. He was usually represented as sitting upon a golden or an ivory throne, holding in one hand a thunderbolt, and in the other a scepter of cypress. His power was supposed to extend over other gods; and everything was subservient to his will except the Fates. There is the most abundant proof that he was worshipped in the region of Lycaonia and throughout Asia Minor. There was, besides, a fable among the inhabitants of Lycaonia that Jupiter and Mercury had once visited that place, and had been received by Philemon. The whole fable is related by Ovid, "Metam.,"8, 611, etc.

And Paul, Mercurius - Mercury, called by the Greeks Hermes, was a celebrated god of antiquity. No less than five of this name are mentioned by Cicero. The most celebrated was the son of Jupiter and Maia. He was the messenger of the gods, and of Jupiter in particular; he was the patron of travelers and shepherds; he conducted the souls of the dead into the infernal regions; he presided over orators, and declaimers, and merchants; and he was also the god of thieves, pickpockets, and all dishonest persons. He was regarded as the god of eloquence; and as light, rapid, and quick in his movements. The conjecture of Chrysostom is, that Barnabas was a large, athletic man, and was hence taken for Jupiter; and that Paul was small in his person, and was hence supposed to be Mercury.

Because he was the chief speaker - The office of Mercury was to deliver the messages of the gods; and as Paul only had been discoursing, he was supposed to be Mercury.

Barnes: Act 14:13

Then the priest of Jupiter - He whose office it was to conduct the worship of Jupiter by offering sacrifices, etc.

Which was before their city - The word "which"here refers not to the priest, but to Jupiter. The temple or image of Jupiter was in front of their city, or near the gates. Ancient cities were supposed to be under the protection of particular gods; and their image, or a temple for their worship, was placed commonly in a conspicuous place at the entrance of the city.

Brought oxen - Probably brought two one to be sacrificed to each. It was common to sacrifice bullocks to Jupiter.

And garlands - The victims of sacrifice were usually decorated with ribbons and chaplets of flowers. See Kuinoel.

Unto the gates - The gates of the city, where were the images or temple of the gods.

Would have done sacrifice - Would have offered sacrifice to Barnabas and Paul. This the priest deemed a part of his office. And here we have a remarkable and most affecting instance of the folly and stupidity of idolatry.

Barnes: Act 14:14

Which, when the apostles - Barnabas is called an apostle because he was sent forth by the church on a particular message (Act 13:3; compare Act 14:26), not because he had been chosen to the special work of the apostleship - to Dear witness to the life and resurrection of Christ. See the notes on Act 1:22.

They rent their clothes - As an expression of their abhorrence of what the people were doing, and of their deep grief that they should thus debase themselves by offering worship to human beings. See the notes on Mat 26:65.

Barnes: Act 14:15

And saying, Sirs - Greek: Men.

Why do ye these things? - This is an expression of solemn remonstrance at the folly of their conduct in worshipping those who were human. The abhorrence which they evinced at this may throw strong light on the rank and character of the Lord Jesus Christ. When an offer was made to worship Paul and Barnabas, they shrank from it with strong expressions of aversion and indignation. Yet when similar worship was offered to the Lord Jesus; when he was addressed by Thomas in the language of worship, "My Lord and my God"Joh 20:28, he uttered not the slightest reproof. Nay, he approved it, and expressed his approbation of others who should also do it, Joh 20:29. Compare Joh 5:23. How can this difference be accounted for except on the supposition that the Lord Jesus was divine? Would he, if a mere man, receive homage as God, when his disciples rejected it with horror?

Of like passions with you - We are human beings like yourselves. We have no claim, no pretensions to anything more. The word "passions"here means simply that they had the common feelings and propensities of people - the nature of people; the affections of people. It does not mean that they were subject to any improper passions, to ill temper, etc., as some have supposed; but that they did not pretend to be gods. "We need food and drink; we are exposed to pain, and sickness, and death."The Latin Vulgate renders it, "We are mortal like yourselves."The expression stands opposed to the proper conception of God, who is not subject to these affections, who is most blessed and immortal. Such a Being only is to be worshipped; and the apostles remonstrated strongly with them on the folly of paying religious homage to beings like themselves. Compare Jam 5:17, "Elias (Elijah) was a man subject to like passions as we are, etc."

That ye should turn from these vanities - That you should cease to worship idols. Idols are often called vanities, or vain things, Deu 32:21; 2Ki 17:15; 1Ki 16:13, 1Ki 16:26; Jer 2:5; Jer 8:19; Jer 10:8; Jon 2:8. They are called vanities, a lie, or lying vanities, as opposed to the living and true God, because they are unreal; because they have no power to help: because confidence in them is vain.

Unto the living God - 1Th 1:9. He is called the living God to distinguish him from idols. See the notes on Mat 16:16.

Which made heaven ... - Who thus showed that he was the only proper object of worship. This doctrine, that there is one God who has made all things, was new to them. They worshipped multitudes of divinities; and though they regarded Jupiter as the father of gods and human beings, yet they had no conception that all things had been created by the will of one Infinite Being.

Barnes: Act 14:16

Who in times past - Previous to the gospel; in past ages.

Suffered all nations - Permitted all nations; that is, all Gentiles, Act 17:30. "And the times of this ignorance God winked at."

To walk in their own ways - To conduct themselves without the restraints and instructions of a written law. They were permitted to follow their own reason and passions, and their own system of religion. God gave them no written laws, and sent to them no messengers. Why he did this we cannot determine. It might have been, among other reasons, to show to the world conclusively:

(1) The insufficiency of reason to guide people in the matters of religion. The experiment was made under the most favorable circumstances. The most enlightened nations, the Greeks and Romans, were left to pursue the inquiry, and failed no less than the most degraded tribes of people. The trial was made for four thousand years, and attended with the same results everywhere.

\caps1 (2) i\caps0 t showed the need of revelation to guide man.

\caps1 (3) i\caps0 t evinced, beyond the possibility of mistake, the depravity of man. In all nations, in all circumstances, people had shown the same alienation from God. By suffering them to walk in their own ways, it was seen that those ways were sin, and that some power more than human was necessary to bring people back to God.

Barnes: Act 14:17

Nevertheless - Though he gave them no revelation.

He left not himself without witness - He gave demonstration of his existence and of his moral character.

In that he did good - By doing good. The manner in which he did it, Paul immediately specifies. Idols did not do good; they conferred no favors, and were, therefore, unworthy of confidence.

And gave us rain from heaven - Rain from above - from the clouds, Mar 8:11; Luk 9:54; Luk 17:29; Luk 21:11; Joh 6:31-32. Rain is one of the evidences of the goodness of God. Man could not cause it; and without it, regulated at proper intervals of time and in proper quantities, the earth would soon be one wide scene of desolation. There is scarcely anything which more certainly indicates unceasing care and wisdom than the needful and refreshing showers of rain. The sun and stars move by fixed laws, whose operation we can see and anticipate. The falling of rain is regulated by laws which We cannot trace, and it seems, therefore, to be poured, as it were, directly from God’ s hollow hand, Psa 147:8, "Who covereth the heaven with clouds; who prepareth rain for the earth."

And fruitful seasons - Seasons when the earth produces abundance. It is remarkable, and a striking proof of the divine goodness, that so few seasons are unfruitful. The earth yields her increase; the labors of the farmer are crowned with success; and the goodness of God demands the expressions of praise. God does not forget his ancient covenant Gen 8:22, though man forgets it, and disregards his great Benefactor.

Filling our hearts with food - The word "hearts"is used here as a Hebraism, to denote "persons"themselves; filling us with food, etc. Compare Mat 12:40.

Gladness - Joy; comfort the comfort arising from the supply of our constantly returning needs. This is proof of everwatchful goodness. It is a demonstration at once that there is a God, and that he is good. It would be easy for God to withdraw these blessings, and leave us to want. A single word, or a single deviation from the fullness of benevolence, would blast all these comforts, and leave us to lamentation, woe, and death, Psa 104:27-29; Psa 145:15-16.

Barnes: Act 14:18

And with these sayings - With these arguments.

Scarce restrained they the people - They were so fully satisfied that the gods had appeared, and were so full of zeal to do them honor.

Poole: Act 14:1

Act 14:1-7 Paul and Barnabas are persecuted from Iconium by the

malice of the unbelieving Jews.

Act 14:8-18 At Lidstra they heal an impotent man, and refuse

divine honours with abhorrence.

Act 14:19,20 Paul is stoned at the instigation of the Jews, but

escapeth alive with Barnabas to Derbe.

Act 14:21-28 Having passed through divers places, and confirmed

the churches in faith and patience, they return to

Antioch, and give an account of their ministry.

Iconium a city in Lycaonia.

They went both together Paul and Barnabas, as they were wont to do, showing as great constancy in performing of their duty, as their enemies did obstinacy in persecuting them for it.

So spake with such evidence and demonstration of the Spirit and of power. The Greeks: See Act 13:43 .

Poole: Act 14:2

The unbelieving or disobedient, Jews who did not believe the truths or obey the precepts of the gospel,

stirred up the Gentiles urging, persuading, and pressing of them, who of themselves (though as yet ignorant of Christ, and his word) would not have been so cruel.

The brethren the apostles themselves, and others that were converted by them, whose common father God through Christ was, and were accordingly endeared one to another.

Poole: Act 14:3

Long time therefore abode they to strengthen the new converts against the opposition they met with in the way of Christ, willingly partaking with them in their afflictions for Christ’ s sake.

Speaking boldly with great courage, and humble confidence, as knowing in whom they had believed.

In the Lord

1. In the Lord’ s cause, a business which he had sent them about. Secondly, And in the Lord’ s strength, who enabled them in it. The word of his grace the gospel: first, Wherein the grace of God is manifested.

2. Whereby it is offered.

3. Wherewith, to such as receive, it is conveyed.

4. And out of grace disputed and allowed to some, hidden and withdrawn from others.

Granted signs and wonders to be done by their hands God, by his miraculous confirming the doctrine of the apostles, showed that it was from him.

Poole: Act 14:4

Was divided as it was about our Saviour and his doctrine, Joh 7:43 .

The apostles Paul and Barnabas, who were called to be apostles, 1Co 9:5,6 .

Poole: Act 14:5

Rulers such as were called the chief men of the city Act 13:50 .

To use them despitefully thus they that were called to the marriage of the king’ s son, Mat 22:6 , entreated the servants despitefully.

And to stone them they would have used them as such who were not worthy to live, and then have taken away their lives from them, as they did by our Saviour; first they spat upon him, and then crucified him.

Poole: Act 14:6

And fled the apostles did not flee so much to save their lives, as to husband their time best for the glory of God in other places; and this they were commanded to do, Mat 10:23 ,

When they persecute you in this city, flee ye into another . Lystra and Derbe these were cities further in the country of Lycaonia than Iconium was.

Lycaonia a part of the Lesser Asia, nigh unto the mountain Taurus.

Poole: Act 14:7

Thus was verified what St. Paul observed, Phi 1:12 , that all those things fell out unto the furtherance of the gospel, which spread the further for the scattering of the apostles and preachers of it; and thousands had not heard of Christ, if persecution had not driven the ministers of the gospel unto them: God working good out of evil, and causing the sun, when it leaves one part, to shine upon another.

Poole: Act 14:8

Such defects as are from nature, are incurable by art, and only to be helped immediately by the God of nature.

Who never had walked this is observed and enlarged upon, to make the miracle the more appear to be the only work of God: Act 3:2 .

Poole: Act 14:9

This Paul might know by a prophetical Spirit; and that extraordinary gift of discerning of spirits might be in this case bestowed upon him. But withal, it is not unlikely but this lame man’ s attention to the word, eyes, gesture, and countenance, might speak as much.

Poole: Act 14:10

As Act 3:6,8 , to shew that he was perfectly recovered of this lameness; as all miraculous cures (being the work of God) were perfect.

Poole: Act 14:11

In the speech of Lycaonia which was a dialect of the Greek tongue, that language being in the Lesser Asia ordinarily spoken.

The gods are come down to us in the likeness of men the heathens (especially their poets) did frequently believe such kind of apparitions; probably at first from the appearing of angels unto the patriarchs and others, which by tradition they might have heard of.

Poole: Act 14:12

Jupiter whom the heathens took for their chief God.

Mercury was feigned to be the messenger of their gods, and therefore represented with wings; as also the interpreter of the gods, which caused their applying of his name to Paul.

Poole: Act 14:13

Before their city the temple of Jupiter, whom they took for the patron of their city, was in the suburbs.

Garlands these were usually in the form of crowns put upon the oxen which they intended to sacrifice; and, by this sign, showed that they were dedicated to Jupiter, whom the heathen blasphemously called, The king of kings, and placed him sitting in his chair, or throne, with a crown on his head.

Unto the gates the gates or doors of the house where the apostles lodged.

Poole: Act 14:14

They rent their clothes which was a sign of their greatest detestation of, and sorrow for, such abominations.

And ran in among the people, crying out expressing their greatest zeal for the glory of God, and earnestness to hinder the idolatry of this people.

Poole: Act 14:15

We also are men of like passions with you we stand in need of food and raiment, are liable to diseases and death, as well as you.

Vanities so idols are frequently called, 1Ki 16:13,26 Jer 14:22 , because they disappoint the hopes that are placed in them, and are empty of any good which is expected from them, and have nothing but what vain men (their makers) bestow upon them.

The living God the true God is called the living God Deu 5:26 Jos 3:10 , in opposition to those false gods, who usually were only dead men, which out of love or fear were deified; as also in that he lives from himself, and gives life to every living creature.

Which made heaven, &c.: by this also the true God is distinguished from false gods, as Jer 10:11,12 ; and is a good argument against all idol worship; for Divine worship is a tribute we owe and pay to him that made us, Psa 100:3,4 . It should be considered with what a respective compellation the apostles speak unto this heathen rabble, calling them, Sirs or masters; a term surely then not unlawful to be given to our equals or betters.

Poole: Act 14:16

There were two main objections which these heathen idolaters might make against the gospel, and the worship of the true God: and they are, first, from the antiquity, secondly, from the universality, of that false worship; both which the apostle here gives a critical answer unto, telling them, that the reason why so many, and for so long a time had followed idols, was from the just judgment of God upon them, as Psa 81:12 Rom 1:24,28 .

Their own ways ways of our choosing, and not of God’ s commanding, are false ways.

Poole: Act 14:17

These words are to prevent that cavil, Why does God yet complain? and inform them, that though God had not given them, nor their ancestors, his laws written in tables of stone, as he had given to the Jews; yet they had the law written in their hearts, which they had not obeyed, though God’ s manifold mercies, his works of creation and providence, had testified unto them, that he only was to be feared and worshipped. How many witnesses hath God against sinful man, when every creature and providence speaks his power, wisdom, goodness, &c., and call upon us to love and obey him? Every creature tells us that God made it, &c.

Poole: Act 14:18

So hard a matter it is to persuade any to leave off these sins they are accustomed unto, or to rectify such errors in religion which men are brought up in.

Haydock: Act 14:1

And of the Greeks. Which is here put for the Gentiles. (Witham)

Haydock: Act 14:2

The unbelieving Jews stirred up, &c. It would hence appear, that the former were not very scrupulous in the means they took to oppose the gospel. They, who would have been dreadfully scandalized to have spoken to a Gentile for any good purpose, are not very nice in having intercourse with them to irritate them against the apostles. Such is the general conduct of men whose religion is vain. That sacred name is used for a pretext to authorize the most unwarrantable actions. (Haydock)

Haydock: Act 14:3

To the word of his grace. That is, of the gospel, and the law of grace. (Witham)

Haydock: Act 14:8

Perceiving that he had. It does not appear that St. Paul had any previous conversation with the man he healed on this occasion, or demanded from him any testimony of his faith. But he saw that he had faith, perhaps by inspiration, or by the confidence and eagerness the lame man may have shewn in his countenance and actions. (Calmet, &c.)

Haydock: Act 14:11

And they called Barnabas, Jupiter. Perhaps because he was of taller and finer stature; for, according to Nicephorus (hist. ii. 37.) St. Paul was very low in size, and much bent; hence St. John Chrysostom says of him, tricubitalis est, & cœlos transcendit, though not more than three cubits high, he yet transcends the heavens, and hence for his eloquence, he was called Mercury. Jupiter was said to take Mercury with him, as may be seen in Amphitryone Plauti.

Haydock: Act 14:12

Garlands. These might be for the victims, as they generally were crowned, or had gilded horns. Victima labe carens, præstantissima forma,

Sistitur ante aras, vittis præsignis et auro. ---Ovid.

--- Or they might be for the two pretended gods, as it was usual to crown their statues. (Pliny, lib. xvi. chap. 4.) ---

The priests likewise themselves, who sacrificed, wore crowns. (Virgil, Æneid ii.)

Haydock: Act 14:14

We also are mortals. The enraptured people wished to pay divine homage, Greek: thoein, to the apostles, and therefore they indignantly reject the proffered honours. The Catholic Church has but one external sacrifice, and this she offereth to God only, and "neither to Peter nor to Paul, saith St. Augustine, though the priest that sacrificeth, standeth over their bodies, and offereth in their memories." (lib. viii. de Civit. Dei. chap. 27.)

Haydock: Act 14:15

Suffered all nations to walk in their own way. Literally, dismissed all nations, suffering them to run on in their idolatry, and other sins, not favouring them with a written law, as he did the Jews, &c. (Witham)

Haydock: Act 14:16

He left not himself without testimony. Inasmuch as the Gentiles had always the light of reason, and such lights, that the created things of this world, and from the visible effects of God's providence, they might have come to the knowledge of the true God, the creator of all things. See Romans chap. i. (Witham) ---

God did not leave himself without testimony among the Gentiles. He did not leave them without the means of discovering the way which led to him. They had the law of nature engraved in their hearts, the knowledge of good and evil, &c. (Menochius) ---

Therefore they were inexcusable, if they did not know him. The invisible things of God, his eternal divinity might have been known to them from the consideration of the visible creation. (Romans i. 20.)

Gill: Act 14:1

And it came to pass in Iconium,.... When the apostles were got thither, and as soon as they were there; at least the first opportunity they had:

that they went both together into the synagogue of the Jews; which was in Iconium; hither Paul and Barnabas went together, in like manner as they had done at Antioch:

and so spoke; such words, and doctrines of grace, with so much power, authority, and demonstration of the Spirit, with so much plainness, clearness, and evidence, as well as with so much boldness and courage:

that a great multitude, both of the Jews, and also of the Greeks, believed: the doctrines they preached, and in Christ the sum and substance of them; and these were not a few, but a great multitude; and not of one sort, of the Jews only, who expected the Messiah, but of the Greeks, or Gentiles also, who never heard of any; for by Greeks here are meant, not Jews born in Greece, speaking the Greek tongue, and using the Greek Bible, for these were called Hellenists, and not Greeks, but Heathens. These converts laid the foundation of a Gospel church state in this place; for that there was a church here, is certain from Act 14:21 In the "first" century, Sosipater is said to be bishop, or pastor of this church, and also Tertius, who are both reckoned among the "seventy" disciples of Christ; See Gill on Luk 10:1. In the "third" century, Celsus was bishop of this church; and in the same century, several synods were held here, about the error of Novatus; and in the same century, Nicomes bishop of this place, assisted at the council at Antioch, which condemned the heresy of Samosatenus ^f: in the "fourth" century there was a church in this place, and Amphiius was bishop of it, of whom Jerom ^g makes mention; and who read to him a book, concerning the deity and worship of the holy Spirit: in the "fifth" century, it was the metropolitan church of Lycaonia, and Valerianus and Onesiphorus presided over it: in the "sixth" century, a bishop of this church was present at the fifth Roman council under Symmachus: in the "seventh" century, it bore the character of metropolitan, and a bishop of it assisted at the sixth council at Constantinople, whose name was Paul: in the "eighth" century, Leo was bishop of it, who was present at the synod of Nice ^h; and after this we hear no more of it, the place falling into the hands of the Turks, who are now possessed of it: here, according to the Roman martyrology, Tryphena and Tryphosa, mentioned in Rom 16:12 heard the Apostle Paul preach; and here the famous virgin and martyr, Thecla, was converted.

Gill: Act 14:2

But the unbelieving Jews stirred up the Gentiles,.... That part of the Jews, which continued in unbelief, and rejected the doctrine of the apostles, concerning Jesus of Nazareth being the Messiah; these stirred up the Gentiles, who had no knowledge of, nor faith in this matter:

and made their minds evil affected against the brethren; either in general against all those that embraced the Gospel of Christ; who being of the same faith and family, having the same God to be their Father, and equally related to, and interested in Christ Jesus, are called brethren; or in particular against the Apostles Paul and Barnabas, by representing them as seditious persons, and of bad designs.

Gill: Act 14:3

Long time therefore abode they,.... At Iconium, undaunted and not discouraged, at the treatment they met with: but continued,

speaking boldly in the Lord; using great freedom of speech, and showing great courage and intrepidity of mind; speaking out, without fear, the doctrines of the Gospel, in the name of the Lord, and depending upon strength, assistance, and support, from him:

which gave testimony unto the word of his grace; the Gospel, so called, because it is a publication of the grace and favour of God to the sons of men; in the choice of some of them to everlasting life, in the mission of his Son to redeem them, in the justification of them by his righteousness, and in the forgiveness of them through his blood, in the regeneration of them by his Spirit, in adopting them into his family, and making them heirs of eternal life; and because it is a means of implanting his grace in their souls; to this he bore witness, by giving it success, notwithstanding the opposition made against it, and by miracles wrought in confirmation of it, as follows:

and granted signs and wonders to be done by their hands; such as healing the sick, curing the lame, casting out devils; and the like, whereby a testimony was given to the truth of the doctrine they preached: and it may be observed, that these miraculous works were not wrought by the power of the apostles, but by the power of God; they were only instruments by whom they were done; it was owing to a grant from the Lord, and to his power, that they were performed.

Gill: Act 14:4

But the multitude of the city was divided,.... In their sentiments, about the apostles, their doctrines, and miracles; some approving them, others condemning their doctrines as false, and their miracles as delusions:

and part held with the Jews; that did not believe, but rejected the apostles, despised their doctrines, and disparaged their miracles:

and part with the apostles; these were the Jews and Greeks, that believed; which divisions in families, towns, and cities, though the common consequence of the preaching of the Gospel, are not owing to any fault in that, but to the depravity and corruption of human nature; and are what our Lord declared was, and foretold would be the case, Luk 12:51.

Gill: Act 14:5

And when there was an assault made,.... Or a strong bias and inclination were in the minds,

both of the Gentiles, and also of the Jews, with their rulers; who encouraged them in it:

to use them despitefully, and to stone them; not only to give them reproachful language, but to smite, buffet, and scourge them, and to stone them for blasphemy, which was a punishment among the Jews for such causes.

Gill: Act 14:6

They were ware of it,.... They understood it, were apprised of it, and well weighed it, and considered it in their minds, and what was best to be done at this juncture:

and fled unto Lystra and Derbe, cities of Lycaonia; according to the orders and command of Christ, Mat 10:23 not so much to save their lives, as to spread the Gospel in other parts. Lycaonia was a province in the lesser Asia, near Phrygia, separated from it by the mountains; on the east it bordered on Galatia, and had on the west Pamphylia and Pisidia, and on the south Cilicia, unto Mount Taurus. Some say it had its name from Lycaon, the son of Pelasgus; others, seeing it was not a Greek colony, chose to fetch the name of the country from the Syrians, who used to call their neighbour's country Leikonia, or in the Greek pronunciation Lycaonia; that is, the country of Iconium, which city was the metropolis of Lycaonia ⁱ: Lystra is by Ptolomy ^k placed in Isauria, and so Derbe is said by Strabo ^l to be upon the coast of Isauria; wherefore the words may be read thus, as they are in the Syriac and Ethiopic versions, "and they fled to the cities of Lycaonia, and to Lystra, and to Derbe"; by which reading, they are not necessarily made the cities of Lycaoma: according to Jerom ^m, they were both cities of Lycaonia. Lystra is the same with לעשתרה, "Lehesthera"; which, in the Hebrew and Syriac languages, signifies "a flock of sheep", or "a city of flocks"; it being a place that abounded with sheep, as the country of Lycaonia in general did ⁿ. Derbe was sometimes called "Delbia", which, in the language of the Lycaonians, signifies a "juniper tree"; and Delub, and Dulbe, with the Targumist ^o and Talmudists ^p, signify a chesnut tree; and with the Arabians, "Dulb" is a plane tree, or poplar; it seems as if it had its name from one or other of those trees, which might grow in large quantities near it:

and unto the region that lieth round about; the said cities.

Gill: Act 14:7

And there they preached the Gospel. They did not sit still, nor hide themselves in these places; but, as in others, they preached the Gospel, the good news and glad tidings of the incarnation of Christ, of redemption, peace, and pardon, through his blood, justification by his righteousness, and spiritual and eternal salvation through him: in Beza's most ancient copy, and in one of Stephens's, these words are added, and which Bede also says were in the Greek copies in his time, "and the whole multitude were moved at their doctrines, and Paul and Barnabas continued at Lystra"; which agrees with what follows. It is very likely that many were converted in each of these cities, and in the adjacent country, and that churches were raised in these places; this seems manifest, from Act 14:20 Artemas, of whom mention is made in Tit 3:12 and is said to be one of the seventy disciples, is reported to be bishop of Lystra; See Gill on Luk 10:1, though we meet with nothing in ecclesiastical history, concerning the churches in either of these places, until the "sixth" century; when in the fifth Roman synod under Symmachus, there were present the bishops of Lystra and Derbe, as also of Iconium and Larandas, which were likewise cities in Lycaonia ^q.

Gill: Act 14:8

And there sat a certain man at Lystra,.... Where the apostle was preaching; and perhaps he sat there to beg, where there was a great concourse of people, and which might be in the open street: this man was

impotent in his feet; so weak, as not to be able to walk, and even to stand on them, and therefore is said to sit:

being a cripple from his mother's womb; he was born lame, as was the man cured by Peter, Act 3:2

who never had walked; these circumstances are mentioned, to show that his case was incurable by any human art, and to illustrate the following miracle.

Gill: Act 14:9

The same heard Paul speak,.... That is, preach the Gospel; he was one of his hearers, and faith came to hint by hearing; the Arabic version adds, "he cried unto him"; that is, to Paul, whom he heard:

who steadfastly beholding him; not the lame man beholding Paul, but Paul beholding the lame man, as the Syriac and Ethiopic versions both express it, as also Beza's ancient copy and others; so Peter looked on the man he cured, Act 3:4.

And perceiving that he had faith to be healed; as he might by his looks, his gestures, his attention in hearing, and it may be by somewhat that he said, as well as by revelation, or a spirit of discerning, which he had.

Gill: Act 14:10

Said with a loud voice,.... Not only that the man, but that all might hear and attend to the miracle about to be wrought:

stand upright on thy feet; in five of Beza's manuscripts, and in other copies, and in the Complutensian edition, and in the Syriac version, this clause is introduced with these words, "I say unto thee, in the name of the Lord Jesus Christ"; which is much such a form that Peter used, Act 3:6 whereby the virtue of the miracle is ascribed to Christ, and not assumed by the apostle:

and he leaped and walked; he sprung up directly from his seat, and leaped about for joy, and walked as well as any other man could.

Gill: Act 14:11

And when the people saw what Paul had done,.... In curing the lame man in so marvellous a manner, and concluding it to be a divine work, and what a mere creature could never perform:

they lift up their voices; not in indignation and wrath, but as persons astonished:

saying in the speech of Lycaonia; by which it should seem that Lystra was a city of Lycaonia, since the Lycaonian language was spoken in it; the Arabic version reads, "in their own tongue"; and the Syriac version, "in the dialect of the country"; very likely a dialect of the Greek tongue;

the gods are come down to us in the likeness of men; they had a notion of deity, though a very wrong one; they thought there were more gods than one, and they imagined heaven to be the habitation of the gods; and that they sometimes descended on earth in human shape, as they supposed they now did.

Gill: Act 14:12

And they called Barnabas Jupiter,.... The supreme God; it may be because that Barnabas was the oldest man, of the tallest stature, and largest bulk, and made the best figure; whereas Paul was younger, of a low stature, and mean appearance:

and Paul Mercurius, because he was the chief speaker; Mercury was the god of eloquence, and the messenger of the gods, and the interpreter of their will ^r; Paul being chiefly concerned in preaching and speaking to the people, they called him by the name of this God: the Jews had a doctor in their schools, whom they called דאש המדברים, "the chief of the speakers" ^s.

Gill: Act 14:13

Then the priest of Jupiter, which was before their city,.... Not that the priest was before the city, but Jupiter; and the phrase denotes either his presidency over the city, and so the Arabic version renders it, "who was the chief god of their city"; or the place where his image stood, which was out of the city, and so may be said to be before it; accordingly the Syriac version renders it, "who was without the city"; he who officiated as priest to him:

brought oxen and garlands unto the gates; either "of the city", as the Arabic and Ethiopic versions add, where was the statue of Jupiter; or else, and which is most likely, he brought them to the gates of the house, where Paul and Barnabas were; and to this sense the Syriac version renders it, "to the door of the dwelling place where they abode": what the oxen were brought for is easy to conceive, had it not been expressed; but for what should garlands or crowns be brought? These were used in sacrifices, for different purposes; sometimes they crowned the gods ^t, to whom they sacrificed, and these might be brought to be put upon the heads of Paul and Barnabas; and sometimes the priests wore them ^u, and which seems to be in imitation of the mitre, wore by the high priest among the Jews; and sometimes even those who came to sacrifice, and implore the assistance of their deities, wore them ^w; likewise the altars on which they offered sacrifice were crowned with these garlands ^x; and the sacrifices themselves, and which last seems to be the case here: the garlands were brought to be put upon the oxen; and these were for the most part made of cypress; sometimes of the pine tree, and sometimes of other leaves and flowers, such as were peculiar to the gods ^y: and there was something like this among the Jews, at the offerings of their first fruits, which were done in this manner ^z;

"they that were nearest (to Jerusalem) brought green figs and grapes; and they that were more remote brought dried figs and raisins; and an ox went before them, whose horns were covered with gold, ועטרת של זית, "and a crown of olives" on his head; a pipe sounded before them, till they came near to Jerusalem, and then they sent some before them, who "crowned" their first fruits.''

And would have done sacrifice with the people; that is, the priest and the people with him, would have offered sacrifice to Paul and Barnabas, as to two deities; and the Syriac and Ethiopic versions add, "to them"; to both the apostles, with which agrees the Arabic version.

Gill: Act 14:14

Which when the apostles Barnabas and Paul heard of,.... As they quickly did, such a multitude being about the doors of the house, where they were: it may be observed, that Barnabas is here called an apostle, as in Act 14:4 and is placed before Paul, not as being greater than he, but because of the opinion these Heathens had of him: they rent their clothes; as the Jews did, and were obliged to do, when they heard any blasphemy; See Gill on Mat 26:65.

And ran in among the people; in great haste, showing great concern of mind, and much indignation and resentment, at what they were about to do:

crying out; aloud, and with great vehemence, that all might hear, and to express the greater dislike of the action.

Gill: Act 14:15

And saying, Sirs, why do ye these things?.... That is, bring these oxen and garlands, and attempt to offer sacrifice; this they said, not as arguing with them calmly and mildly, but with a mixture of indignation, heat, and zeal, as displeased with, and detesting and abhorring what they were about to do:

we also are men of like passions with you; men, and not gods; of the same human nature, and that as corrupted, alike sinful men, and need a sacrifice better than these; frail mortal men, subject to frailty, imperfection, afflictions, troubles, diseases, and death itself; and so very improper objects of worship:

and preach unto you that ye should turn from these vanities; from these deities, Jupiter and Mercury, and the rest of them; which were vain, useless, and unprofitable, and could do their votaries no manner of service; and from the worshipping of them, which were so many acts of vanity, folly, and weakness, yea, of sin and wickedness: the apostles were so far from being these gods, that their business was to show men the sin and folly of adhering to them; and to persuade them to relinquish the worship of them, and turn

to the living God; who has life in himself, and is the fountain of life to others; whereas these deities were dead men, and the lifeless images of them; who neither lived themselves, nor could give life to others, or do them any service of any kind: but the living God is he,

which hath made heaven and earth, and the sea, and all things that are therein; which comprehends all created beings, the whole universe, and all that is in it, angels, men, beasts, fowls, fish, and whatever exists; and therefore is only deserving of religious worship.

Gill: Act 14:16

Who in times past,.... For many hundred years past; even ever since God chose and separated the people of Israel from the rest of the nations, to be a peculiar people to himself: from that time he

suffered all nations to walk in their own ways; of ignorance, superstition, and idolatry; which they devised, and chose, and delighted in: not that he gave them any licence to walk in these ways, without being chargeable with sin, or with impunity; but he left them to themselves, to the dim light and law of nature, and gave them no written law, nor any external revelation of his mind and will; nor did he send any prophets or ministers of his unto them, to show them the evil of their ways, and turn them from them, and direct them to the true God, and the right way of worshipping him; but left them to take their own methods, and pursue the imagination of their own hearts: but the apostle suggests, that the case was now altered, and God had sent them and other ministers of his, among all nations of the world, to protest against their superstition and idolatry; and to reclaim them from their evil ways, and to direct them to the true and living God, and his worship, and to preach salvation by his Son Jesus Christ.

Gill: Act 14:17

Nevertheless, he left not himself without witness,.... Of his kindness and goodness to them, during this long interval and period of time; for they had not the written law, yet they were not destitute of the law of nature; and had, besides, many instances of providential goodness, by which they might have known God: and should have been thankful to him, and glorified him as God, and not have worshipped the idols of their own hands; the goodness of God should have led them to repentance, and not have been abused to so many wicked purposes as it had been:

in that he did good; in a providential way, to persons very undeserving of it, of which some particular instances follow:

and gave us rain from heaven, which none of the gods of the Gentiles could, do, Jer 14:22. So מפתח גשמים, "the key of rains", is by the Jews ^a said to be one of the keys which God has in his own hands, and which he does not commit to any other: and a wonderful blessing is this to mankind, and which God gives to the just and to the unjust, and did give to the ignorant and idolatrous Gentiles. Beza's most ancient copy, and four other ancient copies of his, and some others, read "you", instead of "us"; which reading seems most agreeable:

and fruitful seasons; spring, summer, harvest, and autumn, at which several times, different fruits of the earth appear:

filling our hearts with food and gladness; giving a sufficiency of food, and even an abundance of it, and that for pleasure and delight, as well as for support and refreshment: the Syriac version reads, "their hearts"; some copies read, "your hearts".

Gill: Act 14:18

And with these sayings,.... Concerning themselves, and concerning the living God, his creation of all things, and his providential goodness:

scarce restrained they the people, that they had not done sacrifice unto them; so resolute were they upon it, that it was with great difficulty that they persuaded them from it: in four of Beza's manuscripts, and in some other copies, it is added, "but everyone went to his own house", &c.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 14:1

¹ sn Iconium. See the note in 13:51.

² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

³ sn See the note on synagogue in 6:9.

⁴ tn Or “that a large crowd.”

NET Notes: Act 14:2

¹ tn Or “who would not believe.”

² tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

NET Notes: Act 14:3

¹ tn The word “there” is not in the Greek text, but is implied.

² sn The Lord testified to the message by granting the signs described in the following clause.

³ tn Grk “word.”

⁴ tn Here the context indicates the miraculous nature of the signs mentioned.

NET Notes: Act 14:4

¹ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

² tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

NET Notes: Act 14:5

¹ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn On this verb see BDAG 1022 s.v. ὑβρίζω.

³ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

NET Notes: Act 14:6

¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

² tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

³ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

map For location see JP1 E2; JP2 E2; JP3 E2.

⁴ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

map For location see JP1 E2; JP2 E2; JP3 E2.

NET Notes: Act 14:7

¹ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

² tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

NET Notes: Act 14:8

¹ tn Grk “And in.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

map For location see JP1 E2; JP2 E2; JP3 E2.

³ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

⁴ tn Grk “lame from his mother’s womb” (an idiom).

sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

NET Notes: Act 14:9

¹ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

² tn Or “looked.”

NET Notes: Act 14:10

¹ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

² tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

³ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

NET Notes: Act 14:11

¹ tn Grk “they lifted up their voice” (an idiom).

² tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

³ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

NET Notes: Act 14:12

¹ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

² sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

³ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

NET Notes: Act 14:13

¹ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

² sn See the note on Zeus in the previous verse.

³ tn Or “oxen.”

⁴ tn Or “wreaths.”

sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

⁵ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

NET Notes: Act 14:14

¹ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

² tn The participle ἀκούσαντες (akousante") is taken temporally.

³ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

⁴ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

⁵ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

NET Notes: Act 14:15

¹ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

² tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

³ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

⁴ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

NET Notes: Act 14:16

¹ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

² tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

³ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

NET Notes: Act 14:17

¹ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

³ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

⁴ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

NET Notes: Act 14:18

¹ tn The participle λέγοντες (legontes) is regarded as indicating means.

² tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

Geneva Bible: Act 14:1

And ^{( 1 )} it came to pass in ^{( a )} 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.

^{( 1 )} We should be no less constant in the preaching of the Gospel than the perversity of the wicked is obstinate in persecuting it.

^{( a )} Iconium was a city of Lycaonia.

Geneva Bible: Act 14:2

But the ^{( b )} unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

^{( b )} Who did not obey the doctrine.

Geneva Bible: Act 14:3

^{( 2 )} Long 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.

^{( 2 )} We should not leave our places and give in to threatenings, or to open rage, but only when there is no other remedy, and that not for our own peace and quiet, but only so that the Gospel may be spread further abroad.

Geneva Bible: Act 14:6

They were ware of [it], and ^{( c )} fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:

^{( c )} It is sometimes proper to flee dangers, at the appropriate times.

Geneva Bible: Act 14:8

^{( 3 )} And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:

^{( 3 )} It is an old subtlety of the devil, either to cause the faithful servants of God to be immediately banished, or to be worshipped as idols: and he does this by taking occasion of miracles which they have done.

Geneva Bible: Act 14:13

Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the ^{( d )} gates, and would have done sacrifice with the people.

^{( d )} Of the house where Paul and Barnabas were.

Geneva Bible: Act 14:15

^{( 4 )} And saying, Sirs, why do ye these things? We also are men of ^{( e )} like passions with you, and preach unto you that ye should turn from these ^{( f )} vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:

^{( 4 )} That is also called idolatry which gives to creatures, be they ever so holy and excellent, that which is proper to the only One God, that is, invocation, or calling upon.

^{( e )} Men, as you are, and partakers of the very same nature of man as you are.

^{( f )} He calls idols "vanities", after the manner of the Hebrews.

Geneva Bible: Act 14:16

^{( 5 )} Who in times past ^{( g )} suffered all nations to walk in their own ways.

^{( 5 )} Custom, be it ever so old, does not excuse the idolaters.

^{( g )} Allowed them to live as they wished, prescribing and appointing them no type of religion.

Commentary -- Verse Range Notes

TSK Synopsis: Act 14:1-28

1 Paul and Barnabas are persecuted from Iconium.

8 At Lystra Paul heals a cripple, whereupon they are reputed as gods.

19 Paul is stoned.

21 They pass through divers churches, confirming the disciples in faith and patience.

26 Returning to Antioch, they report what God had done with them.

Combined Bible: Act 14:1

1, 2. In Iconium the two missionaries met with better success than in Antioch, but they encountered similar opposition, and from the same source. (1) " Now it came to pass in Iconium, that they went together into the synagogue of the Jews, and so spoke that a great multitude, both of the Jews and the Greeks, believed. (2) But the unbelieving Jews stirred up and disaffected the minds of the Gentiles against the brethren."The multitude of Jews and Gentiles who believed must have been "great,"not in comparison to the whole population, but to the number who were usually convinced under such circumstances, and especially to the number who had just been convinced in Antioch. For we see that the unbelieving Jews were still an influential body, and the remark that they "disaffected the minds of the Gentiles"indicates that the masses of the Gentiles were still unbelievers.  

It should not escape the notice of the reader, that the conviction of these people is attributed distinctly to the force of what the apostles spoke. They " so spoke that a great multitude believed."This is one among many incidental remarks of Luke, which indicate that he had no conception of the modern doctrine that faith is produced by an abstract operation of the Holy Spirit, and which confirm by historic facts the doctrine of Paul, that faith comes by hearing the word of God.   

  

  

Combined Bible: Act 14:2

notes one verse 1  

  

Combined Bible: Act 14:3

This divided and excited state of the public mind continued during the whole time that Paul and Barnabas remained in the city. (3) " They continued there a long time, speaking boldly respecting the Lord, who bore testimony to the word of his favor, and granted signs and wonders to be done through their hands. (4) Yet the multitude of the city was divided: some were with the Jews, and others with the apostles. (5) But when an onset was made by both Gentiles and Jews, with their rulers, to abuse and stone time, (6) they, being aware of it, fled down to the cities of Lycaonia, Lystra, and Derbe, and the surrounding country; (7) and there they preached the gospel. " In the rapid sketch which Luke is giving us of this rather hurried missionary tour, he makes no definite note of time, to indicate how long the two missionaries remained at any particular place. The above remark, that they continued in Iconium "a long time," is the only note of the kind in the tour, and it is very indefinite. It only indicates that their stay here was long in comparison with that at most other places during this tour.  

Though their preaching here was not as successful as might have been expected from the length of time employed, it received abundant attestations of the Lord's approval. The proof of this fact adduced by Luke is quite different from that often adduced for a similar purpose by modern writers. Now, the proof that a man's ministry is "owned and accepted" by the Lord, is found in the "abundant outpourings of the Spirit" which attend it; and this, in other words, means the number of "powerful conversions" with which it is rewarded. But the Lord's method of bearing testimony to the word of his favor, according to Luke, was by "granting signs and wonders to be done" by the hands of the preachers; while not a word is said, either by him or any other inspired writer, of such a spiritual attestation as is now confidently referred to. This shows that our modern revivalists have confounded the attestations of the word by signs and miracles, which was common, in apostolic times, with the exciting scenes which now occur in their revivals. This mistake not only confounds things essentially different, but assumes that the apostles were accustomed to scenes of which they never dreamed. Moreover, it erects a false and very injurious standard by which to judge whether a man's ministry is acceptable to God. If the preacher who is most successful in gaining converts is the one whose ministry is most acceptable to God, then there is not the same value in earnest piety, a blameless life, and watchful oversight of the flock which the apostolic epistles would lead us to believe; since it sometimes occurs that men who obtain the fame of great "revivalists," are quite deficient in these essential characteristics of an acceptable minister of the Word.  

The onset made by the multitude, like the similar proceedings in Antioch, was instigated by the unbelieving Jews, though effected chiefly by the Gentiles and the rulers of the city. The escape of the missionaries must have been narrow, and was probably owing to the kindness of some stranger, whom Paul and Barnabas may have remembered with gratitude, but whose name will not be known to the great world till the day of eternity.   

  

  

Combined Bible: Act 14:4

notes one verse 3  

  

Combined Bible: Act 14:5

notes one verse 3  

  

Combined Bible: Act 14:6

notes one verse 3  

  

Combined Bible: Act 14:7

notes one verse 3  

  

Combined Bible: Act 14:8

The district of Lycaonia, into which the apostles had fled, was an interior district of Asia Minor, lying north of the Taurus Mountains, but of very indefinite boundaries. The exact situation of the two towns, Lystra and Derbe, is not now known. With the character of the people, however, which is the important consideration in a narrative like this, we are made sufficiently acquainted by the narrative itself. It was one of those retired districts, remote from the great marts of trade and the routes of travel, where the people retained their primitive habits, spoke their primitive dialect, and knew little of either the civilization of the Greeks, or the religion of the Jews. This rude state of society will account for some of the peculiarities of the following narrative.  

Finding no Jewish synagogues, to afford them an assembly of devout hearers, the missionaries took advantage of such other opportunities as offered, to get the ears of the people. Having succeeded in collecting a crowd in Lystra, they met with the following incident: (8) " A certain man in Lystra was sitting, impotent in his feet, a cripple from his birth, who had never walked. (9) The same was listening to Paul speaking, who, looking intently upon him, and seeing that he had faith to be healed, (10) and said with a loud voice, Stand upright on your feet; and he leaped and walked about. (11) The multitude, seeing what Paul did, lifted up their voice in the speech of Lycaonia, and said, The gods have come down to us in the likeness of men. (12) And they called Barnabas Jupiter, and Paul, because he was the chief speaker, Mercury. "  

Although Paul had been speaking to them of the true God, and of his Son Jesus Christ, until the cripple, at least, believed; yet, when the miracle was wrought before them, all their heathenish ideas rushed back upon their minds, and they at once supposed that they stood in the presence of gods. Such was the natural conclusion of men who had been educated from childhood to believe the strange inventions of heathen mythology. It was an honest mistake, committed through ignorance.  

Their conclusion as to which of the gods had appeared, was as natural and as instantaneous as their conviction that they were gods. They had a temple, or a statue, or perhaps both, in front of their city, as we learn below, to the honor of Jupiter; hence any god who might appear to them would be naturally taken for him. But when two gods appeared together, the one who acts as chief speaker could be no other than Mercury, the god of Eloquence, and the constant attendant of Jupiter in his terrestrial visits. The remark of Luke that Paul was called Mercury "because he was the chief speaker," shows that he was familiar with Greek mythology.   

  

  

Combined Bible: Act 14:9

notes one verse 8  

  

Combined Bible: Act 14:10

notes one verse 8  

  

Combined Bible: Act 14:11

notes one verse 8  

  

Combined Bible: Act 14:12

notes one verse 8  

  

Combined Bible: Act 14:13

The people felt the warmest gratitude for the visit of their supposed gods, and gave expression to their feeling in the most approved method. (13) " Then the priest of the Jupiter that was before the city brought bulls and garlands to the gates, and, with the people, wished to offer sacrifices to them. " The garlands of flowers were designed, according to a well-known custom of the ancients, to deck the forms of the bulls about to be offered. It is not altogether certain whether the "gates" referred to are those of a private court within which Paul and Barnabas may have retired when first greeted as gods, or the gates of the city, of which there may have been two or more in the same part of the wall, and near which the apostles may have remained with a part of the crowd. The latter I regard as the most probable supposition. The sacrifices were to be offered to the supposed gods in person, and not to the image which stood before the city.   

  

  

Combined Bible: Act 14:14

Nothing could have been more unexpected or more painful to the humble missionaries, than a demonstration of this kind. The purpose of the priest and the crowd with him was, doubtless, communicated to them before the rites were commenced. (14) " Which when the apostles Barnabas and Paul heard, they rent their clothes, and ran into the crowd, crying aloud, (15) and saying, Men, why do you do these things? We are men of like passions with yourselves, preaching the gospel to you, that you should turn from these vanities to the living God, who made the heavens and the earth, and the sea, and all things that are in them; (16) who in generations past suffered all the Gentiles to go on in their own ways; (17) although he did not leave himself without testimony, doing good, and giving you rains from heaven, and fruitful seasons, filling your hearts with food and gladness. (18) And by saying these things they with difficulty restrained the people from offering sacrifice to them. "  

The habit of rending one's clothes under the influence of sudden passion, which Paul and Barnabas had inherited from their ancestors, and fell into on this occasion, appears very singular to the taste of western nations. The earliest historical traces of it are found in the family of Jacob, and the example of Job; and the latest in the instance before us, which is the only one recorded of the apostles. How so childish and destructive a custom could have originated, it is difficult to imagine; but when once introduced, it is easy to see how it might be transmitted by imitation, until the use of more costly garments would put a stop to it with the economical, or the the restraints of a more enlightened piety would mollify the passions of the religious. It was, certainly, very inconsistent with the calm self-possession inculcated by Christ and the apostles; but we can excuse Barnabas and Saul on this occasion, in consideration of their early habits, which often spring unexpectedly upon men in a moment of sudden excitement.  

In describing their effort to restrain the idolatry of the multitude, Luke once more reverses their names, saying Barnabas and Saul, as he did before the conversion of Sergius Paulus. This is because Barnabas was called Jupiter, and was the chief figure in this scene. The care with which Luke changes the order of their names, according as one or the other is most prominent, confirms what we have said of the pre-eminence of Barnabas previous to the commencement of this missionary tour.   

Though Barnabas, on this occasion, received the chief honor at the hands of the people, yet Paul continued to play the part of Mercury which the people had assigned him; for the speech to the idolaters bears unmistakable marks of his paternity. Mr. Howson notices the coincidence between the exhortation to the Lystrians, that they "should turn from these vanities to the living God," and his remark to the Thessalonians, that they had "turned from idols to serve the living and true God;" between the remark that "in generations past God suffered the Gentiles to go on in their own ways," and his statement to the Athenians, that "the times of this ignorance God had overlooked;" and finally, between the argument by which he proves that God had not left himself without testimony among the heathen, and that in Romans, where he says (to quote the common version,) "The invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse." To which I would add, that the coincidence in thought between this speech, so far as reported, and that made in Athens to another company of idolaters is so striking, that the latter might be regarded as the same speech, only modified to suit the circumstances of the audience and the peculiarities of the occasion.  

The speech and manner of the apostles finally brought the people back to their senses. It was a sad disappointment to know that their wonderful visitors were only men like themselves, and this conviction left them in great bewilderment as to the nature of the superhuman power which Paul had exerted.   

  

  

Combined Bible: Act 14:15

notes one verse 14  

  

Combined Bible: Act 14:16

notes one verse 14  

  

Combined Bible: Act 14:17

notes one verse 14  

  

Combined Bible: Act 14:18

notes one verse 14  

  

Maclaren: Act 14:11-22

Deified And Stoned

And 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. 12. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. 13. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people, 14. Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, l5. And saying, Sirs, why do ye those 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: 16. Who in times past suffered all nations to walk in their own ways. 17. Nevertheless he loft 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. 18. And with these sayings scarce restrained they the people, that they had not done sacrifice unto them. 19. And 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. 20. Howbeit, 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. 21. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra., and to Iconium, and Antioch, 22. Confirming 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.'--Acts 14:11-22.

THE scene at Lystra offers a striking instance of the impossibility of eliminating the miraculous element from this book. The cure of a lame man is the starting point of the whole story. Without it the rest is motiveless and inexplicable. There can be no explosion without a train and a fuse. The miracle, and the miracle only, supplies these. We may choose between believing and disbelieving it, but the rejection of the supernatural does not make this book easier to accept, but utterly chaotic.

I. The Conviction That The Two Apostles Are Incarnations Of Deities.

We have, first, the burst of excited wonder which floods the crowd with the conviction that the two Apostles are incarnations of deities. It is difficult to grasp the indications of locality in the story, but probably the miracle was wrought in some crowded place, perhaps the forum. At all events, it was in full view of the multitudes,' and they were mostly of the lower orders, as their speaking in the speech of Lycaonia' suggests.

This half-barbarous crowd had the ancient faith in the gods unweakened, and the legends, which had become dim to pure Greek and Roman, some of which had originated in their immediate neighbourhood, still found full credence among them. A Jew's first thought on seeing a miracle was, by the prince of the devils'; an average Greek's or Roman's was sorcery ; these simple people's, like many barbarous tribes to which white men have gone with the marvels of modern science, was the gods have come down'; our modern superior person's, on reading of one, is hallucination,' or a mistake of an excited imagination.' Perhaps the cry of the multitudes at Lystra gets nearer the heart of the thing than those others. For the miracle is a witness of present divine power, and though the worker of it is not an incarnation of divinity, God is with him.'

But that joyful conviction, which shot through the crowd, reveals how deep lies the longing for the manifestation of divinity in the form of humanity, and how natural it is to believe that, if there is a divine being, he is sure to draw near to us poor men, and that in our own likeness. Then is the Christian doctrine of the Incarnation but one more of the many reachings out of the heart to paint a fair picture of the fulfilment of its longings? Well, since it is the only such that is alleged to have taken place in historic times, and the only one that comes with any body of historic evidence, and the only one that brings with it transforming power, and since to believe in a God, and also to believe that He has never broken the awful silence, nor done anything to fulfil a craving which He has set in men's hearts, is absurd, it is reasonable to answer, No. The gods are come down in the likeness of men' is a wistful confession of need, and a dim hope of its supply. The Word became flesh, and dwelt among us' is the supply.

Barnabas was the older man, and his very silence suggested his superior dignity. So he was taken for Jupiter (Zeus in the Greek), and the younger man for his inferior, Mercury (Hermes in the Greek), the messenger of the gods.' Clearly the two missionaries did not understand what the multitudes were shouting in their barbarous' language, or they would have intervened. Perhaps they had left the spot before the excitement rose to its height, for they knew nothing of the preparations for the sacrifice till they heard of' it, and then they sprang forth,' which implies that they were within some place, possibly their lodging.

If we could be sure what gates' are meant in Acts 14:13, the course of events would be plainer. Were they those of the city, in which case the priest and procession would be coming from the temple outside the walls? or those of the temple itself? or those of the Apostles' lodging? Opinions differ, and the material for deciding is lacking. At all events, whether from sharing in the crowd's enthusiasm, or with an eye to the reputation of his shrine, the priest hurriedly procured oxen for a sacrifice, which one reading of the text specifies as an additional' offering--that is, over and above the statutory sacrifices. Is it a sign of haste that the garlands,' which should have been twined round the oxen's horns, are mentioned separately? If so, we get a lively picture of the exultant hurry of the crowd.

II. The Apostles Are As Deeply Moved As The Multitude Is, But By What Different Emotions!

The horror of idolatry, which was their inheritance from a hundred generations, flamed Up at the thought of themselves being made objects of worship. They had met many different sorts of receptions on this journey, but never before anything like this. Opposition and threats left them calm, but this stirred them to the depths. Scoff at us, fight with us, maltreat us, and we will endure; but do not make gods of us.' I do not know that their successors' have always felt exactly so.

In Acts 14:14 Barnabas is named first, contrary to the order prevailing since Paphos, the reason being that the crowd thought him the superior. The remonstrance ascribed to both, but no doubt spoken by Paul, contains nothing that any earnest monotheist, Jew or Gentile philosopher, might not have said. The purpose of it was not to preach Christ, but to stop the sacrifice. It is simply a vehemently earnest protest against idolatry, and a proclamation of one living God. The comparison with the speech in Athens is interesting, as showing Paul's exquisite felicity in adapting his style to his audience. There is nothing to the peasants of Lycaonia about poets, no argumentation about the degradation of the idea of divinity by taking images as its likeness, no wide view of the course of history, no glimpse of the mystic thought that all creatures live and move in Him. All that might suit the delicate ears of Athenians, but would have been wasted in Lystra amidst the tumultuous crowd. But we have instead of these the fearless assertion, flung in the face of the priest of Jupiter, that idols are vanities,' as Paul had learned from Isaiah and Jeremiah; the plain declaration of the one God, living,' and not like these inanimate images; of His universal creative power; and the earnest exhortation to turn to Him.

In Acts 14:16 Paul meets an objection which rises in his mind as likely to be springing in his hearers': If there is such a God, why have we never heard of Him till now?' That is quite in Paul's manner. The answer is undeveloped, as compared with the Athenian address or with Romans 1. But there is couched in Acts 14:16 a tacit contrast between the generations gone by' and the present, which is drawn out in the speech on Mars Hill: but now commandeth all men everywhere to repent,' and also a contrast between the nations' left to walk in their own ways, and Israel to whom revelation had been made. The place and the temper of the listeners did not admit of enlarging on such matters.

But there was a plain fact, which was level to every peasant's apprehension, and might strike home to the rustic crowd. God had left the nations to walk in their own ways,' and yet not altogether. That thought is wrought out in Romans i., and the difference between its development there and here is instructive. Beneficence is the sign-manual of heaven. The orderly sequence of the seasons, the rain from heaven, the seat of the gods from which the two Apostles were thought to have come down, the yearly miracle of harvest, and the gladness that it brings--all these are witnesses to a living Person moving the processes of the universe towards a beneficent end for man.

In spite of all modern impugners, it still remains true that the phenomena of nature,' their continuity, their co-operation, and their beneficent issues, demand the recognition of a Person with a loving purpose moving them all. Thou crownest the year with Thy goodness; and Thy paths drop fatness.'

III. The Malice Of The Jews Of Antioch Is Remarkable.

Not content with hounding the Apostles from that city, they came raging after them to Lystra, where there does not appear to have been a synagogue, since we hear only of their stirring up the multitudes.' The mantle of Saul had fallen on them, and they were now persecuting' him even unto strange cities.'

No note is given of the time between the attempted sacrifice and the accomplished stoning, but probably some space intervened. Persuading the multitudes, however fickle they were, would take some time; and indeed one ancient text of Acts has an expansion of the verse: They persuaded the multitudes to depart from them [the Apostles], saying that they spake nothing true, but lied in everything.'

No doubt some time elapsed, but few emotions are more transient than such impure religious excitement as the crowd had felt, and the ebb is as great as the flood, and the oozy bottom laid bare is foul. Popular favourites in other departments have to experience the same fate--one day, roses, roses, all the way'; the next, rotten eggs and curses. Other folks than the ignorant peasants at Lystra have had devout emotion surging over them and leaving them dry.

Who are they' who stoned Paul? Grammatically, the Jews, and probably it was so. They hated him so much that they themselves began the stoning; but no doubt the mob, which is always cruel, because it needs strong excitement, lent willing hands. Did Paul remember Stephen, as the stones came whizzing on him? It is an added touch of brutality that they dragged the supposed corpse out of the city, with no gentle hands, we may be sure. Perhaps it was flung down near the very temple before the city,' where the priest that wanted to sacrifice was on duty.

The crowd, having wreaked their vengeance, melted away, but a handful of brave disciples remained, standing round the bruised, unconscious form, ready to lay it tenderly in some hastily dug grave. No previous mention of disciples has been made. The narrative of Acts does not profess to be complete, and the argument from its silence is precarious.

Luke shows no disposition to easy belief in miracles. He does not know that Paul was dead; his medical skill familiarised him with protracted states of unconsciousness; so all he vouches for is that Paul lay as if dead on some rubbish heap without the camp,' and that, with courage and persistence which were supernatural, whether his reviving was so or not, the man thus sorely battered went back to the city, and next day went on with his work, as if stoning was a trifle not to be taken account of.

The Apostles turned at Derbe, and coming back on their outward route, reached Antioch, encouraging the new disciples, who had now to be left truly like shepherdless sheep among wolves. They did not encourage them by making light of the dangers waiting them, but they plainly set before them the law of the Kingdom, which they had seen exemplified in Paul, that we must suffer if we would reign with the King. That we' in Acts 14:22 is evidently quoted from Paul, and touchingly shows how he pointed to his own stoning as what they too must be prepared to suffer. It is a thought frequently recurring in his letters. It remains true in all ages, though the manner of suffering varies.

Dream And Reality

The gods are come down to us in the likeness of men.'--Acts 14:11.

THIS was the spontaneous instinctive utterance of simple villagers when they saw a deed of power and kindness. Many an English traveller and settler among rude people has been similarly honoured. And in Lycaonia the Apostles were close upon places that were celebrated in Greek mythology as having witnessed the very two gods, here spoken of, wandering among the shepherds and entertained with modest hospitality in their huts.

The incident is a very striking and picturesque one. The shepherd people standing round, the sudden flash of awe and yet of gladness which ran through them, the tumultuous outcry, which, being in their rude dialect, was unintelligible to the Apostles till it was interpreted by the appearance of the priest of Jupiter with oxen and garlands for offerings, the glimpse of the two Apostles--the older, graver, venerable Barnabas, the younger, more active, ready-tongued Paul, whom their imaginations converted into the Father of gods and men, and the herald Mercury, who were already associated in local legends; the priest, eager to gain credit for his temple before the city,' the lowing oxen, and the vehement appeal of the Apostles, make a picture which is more vividly presented in the simple narrative than even in the cartoon of the great painter whom the narrative has inspired.

But we have not to deal with the picturesque element alone. The narratives of Scripture are representative because they are so penetrating and true. They go to the very heart of the men and things which they describe: and hence the words and acts which they record are found to contain the essential characteristics of whole classes of men, and the portrait of an individual becomes that of a class. This joyful outburst of the people of Lycaonia gives utterance to one of the most striking and universal convictions of heathenism, and stands in very close and intimate relations with that greatest of all facts in the history of the world, the Incarnation of the Eternal Word. That the gods come down in the likeness of men is the dream of heathenism The Word was made flesh and dwelt among us,' is the sober, waking truth which meets and vindicates and transcends that cry.

I. The Heathen Dream Of Incarnation.

In all lands we find this belief in the appearance of the gods in human form. It inspired the art and poetry of Greece. Rome believed that gods had charged in front of their armies and given their laws. The solemn, gloomy religion of Egypt, though it worshipped animal forms, yet told of incarnate and suffering gods. The labyrinthine mythologies of the East have their long-drawn stories of the avatars of their gods floating many a rood on the weltering ocean of their legends. Tibet cherishes each living sovereign as a real embodiment of the divine. And the lowest tribes, in their degraded worship, have not departed so far from the common type but that they too have some faint echoes of the universal faith.

Do these facts import anything at all to us? Are we to dismiss them as simply the products of a stage which we have left far behind, and to plume ourselves that we have passed out of the twilight?

Even if we listen to what comparative mythology has to say, it still remains to account for the tendency to shape legends of the earthly appearance of the gods; and we shall have to admit that, while they belong to an early stage of the world's progress, the feelings which they express belong to all stages of it.

Now I think we may note these thoughts as contained in this universal belief:

The consciousness of the need of divine help.

The certainty of a fellowship between heaven and earth.

The high ideal of the capacities and affinities of man. We may note further what were the general characteristics of these incarnations. They were transient, they were docetic,' as they are called--that is, they were merely apparent assumptions of human form which brought the god into no nearer or truer kindred with humanity, and they were, for the most part, for very self-regarding and often most immoral ends, the god's personal gratification of very ungodlike passions and lust, or his winning victories for his favourites, or satisfying his anger by trampling on those who had incurred his very human wrath.

II. The Divine Answer Which Transcends The Human Dream.

We have to insist that the truth of the Incarnation is the corner-stone of Christianity. If that is struck out the whole fabric fails. Without it there may be a Christ who is the loftiest and greatest of men, but not the Christ who saves His people from their sins.

That being so, and Christianity having this feature in common with all the religions of men, how are we to account for the resemblance? Are we to listen to the rude solution which says, All lies alike'? Are we to see in it nothing but the operation of like tendencies, or rather illusions, of human thought--man's own shadow projected on an illuminated mist? Are we to let the resemblance discredit the Christian message? Or are we to say that all these others are unconscious prophecies, man's half-instinctive expression of his deep need and much misunderstood longing, and that the Christian proclamation that Jesus is God manifest in the flesh' is the trumpet-toned announcement of Heaven's answer to earth's cry?

Fairly to face that question is to go far towards answering it. For as soon as we begin to look steadily at the facts, we find that the differences between all these other appearances and the Incarnation are so great as to raise the presumption that their origins are different. The gods' slipped on the appearance of humanity over their garment of deity in appearance only, and that for a moment. Jesus is bone of our bone and flesh of our flesh,' and is not merely found in fashion as a man,' but is in all points like as we are.' And that garb of manhood He wears for ever, and in His heavenly glory is the Man Christ Jesus.'

But the difference between all these other appearances of gods and the Incarnation lies in the acts to which they and it respectively led, and the purposes for which they and it respectively took place. A god who came down to suffer, a god who came to die, a god who came to be the supreme example of all fair humanities, a god who came to suffer and to die that men might have life and be victors over sin--where is he in all the religions of the world? And does not the fact that Christianity alone sets before men such a God, Such an Incarnation, for such ends, make the assertion a reasonable one, that the sources of the universal belief in gods who come down among men and of the Christian proclamation that the Eternal Word became flesh are not the same, but that these are men's half-understood cries, and this is Heaven's answer.

MHCC: Act 14:1-7

The apostles spake so plainly, with such evidence and proof of the Spirit, and with such power; so warmly, and with such concern for the souls of men; that those who heard them could not but say, God was with them of a truth. Yet the success was not to be reckoned to the manner of their preaching, but to the Spirit of God who used that means. Perseverance in doing good, amidst dangers and hardships, is a blessed evidence of grace. Wherever God's servants are driven, they should seek to declare the truth. When they went on in Christ's name and strength, he failed not to give testimony to the word of his grace. He has assured us it is the word of God, and that we may venture our souls upon it. The Gentiles and Jews were at enmity with one another, yet united against Christians. If the church's enemies join to destroy it, shall not its friends unite for its preservation? God has a shelter for his people in a storm; he is, and will be their Hiding-place. In times of persecution, believers may see cause to quit a spot, though they do not quit their Master's work.

MHCC: Act 14:8-18

All things are possible to those that believe. When we have faith, that most precious gift of God, we shall be delivered from the spiritual helplessness in which we were born, and from the dominion of sinful habits since formed; we shall be made able to stand upright and walk cheerfully in the ways of the Lord. When Christ, the Son of God, appeared in the likeness of men, and did many miracles, men were so far from doing sacrifice to him, that they made him a sacrifice to their pride and malice; but Paul and Barnabas, upon their working one miracle, were treated as gods. The same power of the god of this world, which closes the carnal mind against truth, makes errors and mistakes find easy admission. We do not learn that they rent their clothes when the people spake of stoning them; but when they spake of worshipping them; they could not bear it, being more concerned for God's honour than their own. God's truth needs not the services of man's falsehood. The servants of God might easily obtain undue honours if they would wink at men's errors and vices; but they must dread and detest such respect more than any reproach. When the apostles preached to the Jews, who hated idolatry, they had only to preach the grace of God in Christ; but when they had to do with the Gentiles, they must set right their mistakes in natural religion. Compare their conduct and declaration with the false opinions of those who think the worship of a God, under any name, or in any manner, is equally acceptable to the Lord Almighty. The most powerful arguments, the most earnest and affectionate addresses, even with miracles, are scarcely enough to keep men from absurdities and abominations; much less can they, without special grace, turn the hearts of sinners to God and to holiness.

Matthew Henry: Act 14:1-7

In these verses we have,

I. The preaching of the gospel in Iconium, whither the apostles were forced to retire from Antioch. As the blood of the martyrs has been the seed of the church, so the banishment of the confessors has helped to scatter that seed. Observe, 1. How they made the first offer of the gospel to the Jews in their synagogues; thither they went, not only as to a place of meeting, but as to a place of meeting with them, to whom, wherever they came, they were to apply themselves in the first place. Though the Jews at Antioch had used them barbarously, yet they did not therefore decline preaching the gospel to the Jews at Iconium, who perhaps might be better disposed. Let not those of any denomination be condemned in the gross, nor some suffer for others' faults; but let us do good to those who have done evil to us. Though the blood-thirsty hate the upright, yet the just seek their soul (Pro 29:10), seek the salvation of it. 2. How the apostles concurred herein. Notice is taken of this, that they went both together into the synagogue, to testify their unanimity and mutual affection, that people might say, See how they love one another, and might think the better of Christianity, and that they might strengthen one another's hands and confirm one another's testimony, and out of the mouth of two witnesses every word might be established. They did not go one one day and another another, nor one go at the beginning and the other some time after; but they went in both together.

II. The success of their preaching there: They so spoke that a great multitude, some hundreds perhaps, if not thousands, both of the Jews and also of the Greeks, that is the Gentiles, believed. Observe here, 1. That the gospel was now preached to Jews and Gentiles together, and those of each denomination that believed came together into the church. In the close of the foregoing chapter it was preached first to the Jews, and some of them believed, and then to the Gentiles, and some of them believed; but here they are put together, being put upon the same level. The Jews have not so lost their preference as to be thrown behind, only the Gentiles are brought to stand upon even terms with them; both are reconciled to God in one body (Eph 2:16), and both together admitted into the church without distinction. 2. There seems to have been something remarkable in the manner of the apostles' preaching here, which contributed to their success: They so spoke that a great multitude believed - so plainly, so convincingly, with such an evidence and demonstration of the Spirit, and with such power; they so spoke, so warmly, so affectionately, and with such a manifest concern for the souls of men, that one might perceive they were not only convinced, but filled, with the things they spoke of, and that what they spoke came from the heart and therefore was likely to reach to the heart; they so spoke, so earnestly and so seriously, so boldly and courageously, that those who heard them could not but say that God was with them of a truth. Yet the success was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of that means.

III. The opposition that their preaching met with there, and the trouble that was created them; lest they should be puffed up with the multitude of their converts, there was given them this thorn in the flesh. 1. Unbelieving Jews were the first spring of their trouble here, as elsewhere (Act 14:2): they stirred up the Gentiles. The influence which the gospel had upon many of the Gentiles, and their embracing it, as it provoked some of the Jews to a holy jealousy and stirred them up to receive the gospel too (Rom 11:14), so it provoked others of them to a wicked jealousy, and exasperated them against the gospel. Thus as good instructions, so good examples, which to some are a savour of life unto life, to others are a savour of death unto death. See 2Co 2:15, 2Co 2:16. 2. Disaffected Gentiles, irritated by the unbelieving Jews, were likely to be the instruments of their trouble. The Jews, by false suggestions, which they were continually buzzing in the ears of the Gentiles, made their minds evil affected against the brethren, whom of themselves they were inclined to think favourably of. They not only took occasion in all companies, as it came in their way, but made it their business to go purposely to such as they had any acquaintance with, and said all that their wit or malice could invent to beget in them not only a mean but an ill opinion of Christianity, telling them how destructive it would certainly be to their pagan theology and worship; and, for their parts, they would rather be Gentiles than Christians. Thus they soured and embittered their spirits against both the converters and the converted. The old serpent did, by their poisonous tongues, infuse his venom against the seed of the woman into the minds of these Gentiles, and this was a root of bitterness in them, bearing gall and wormwood. It is no wonder if those who are ill affected towards good people wish ill to them, speak ill of them, and contrive ill against them; it is all owing to ill will. Ekakōsan , they molested and vexed the minds of the Gentiles (so some of the critics take it); they were continually teasing them with their impertinent solicitations. The tools of persecutors have a dog's life, set on continually.

IV. Their continuance in their work there, notwithstanding this opposition, and God's owning them in it, Act 14:3. We have here, 1. The apostles working for Christ, faithfully and diligently, according to the trust committed to them. Because the minds of the Gentiles were evil affected against them, one would think that therefore they should have withdrawn, and hastened out of the way, or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already enough enraged. No; on the contrary, therefore they abode there a long time, speaking boldly in the Lord. The more they perceived the spite and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. They spoke boldly, and were not afraid of giving offence to the unbelieving Jews. What God said to the prophet, with reference to the unbelieving Jews in his day, was now made good to the apostles: I have made thy face strong against their faces, Eze 3:7-9. But observe what it was that animated them: They spoke boldly in the Lord, in his strength, and trusting in him to bear them out; not depending upon any thing in themselves. They were strong in the Lord, and in the power of his might. 2. Christ working with the apostles, according to his promise, Lo, I am with you always. When they went on in his name and strength, he failed not to give testimony to the word of his grace. Note, (1.) The gospel is a word of grace, the assurance of God's good will to us and the means of his good work in us. It is the word of Christ's grace, for it is in him alone that we find favour with God. (2.) Christ himself has attested this word of grace, who is the Amen, the faithful witness; he has assured us that it is the word of God, and that we may venture our souls upon it. As it was said in general concerning the first preachers of the gospel that they had the Lord working with them, and confirming the word by signs following (Mar 16:20), so it is said particularly concerning the apostles here that the Lord confirmed their testimony, in granting signs and wonders to be done by their hands - in the miracles they wrought in the kingdom of nature - as well as the wonders done by their word, in the greater miracles wrought on men's minds by the power of divine grace. The Lord was with them, while they were with him, and abundance of good was done.

V. The division which this occasioned in the city (Act 14:4): The multitude of the city was divided into two parties, and both active and vigorous. Among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. Barnabas is here reckoned an apostle, though not one of the twelve, nor called in the extra-ordinary manner that Paul was, because set apart by special designation of the Holy Ghost to the service of the Gentiles. It seems, this business of the preaching of the gospel was so universally taken notice of with concern that every person, even of the multitude of the city, was either for it or against it; none stood neuter. "Either for us or for our adversaries, for God or Baal, for Christ or Beelzebub."1. We may here see the meaning of Christ's prediction that he came not to send peace upon earth, but rather division, Luk 12:51-53. If all would have given in unanimously into his measures, there would have been universal concord; and, could men have agreed in this, there would have been no dangerous discord nor disagreement in other things; but, disagreeing here, the breach was wide as the sea. Yet the apostles must not be blamed for coming to Iconium, although before they came the city was united, and now it was divided; for it is better that part of the city go to heaven than all to hell. 2. We may here take the measures of our expectations; let us not think it strange if the preaching of the gospel occasion division, nor be offended at it; it is better to be reproached and persecuted as dividers for swimming against the stream than yield ourselves to be carried down the stream that leads to destruction. Let us hold with the apostles, and not fear those that hold with the Jews.

VI. The attempt made upon the apostles by their enemies. Their evil affection against them broke out at length into violent outrages, Act 14:5. Observe, 1. Who the plotters were: Both the Gentiles and the Jews, with their rulers. The Gentiles and Jews were at enmity with one another, and yet united against Christians, like Herod and Pilate, Sadducees and Pharisees, against Christ; and like Gebal and Ammon and Amalek, of old, against Israel. If the church's enemies can thus unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? 2. What the plot was. Having now got the rulers on their side, they doubted not but to carry their point, and their design was to use the apostles despitefully, to expose them to disgrace, and then to stone them, to put them to death; and thus they hoped to sink their cause. They aimed to take away both their reputation and their life, and this was all they had to lose which men could take from them, for they had neither lands nor goods.

VII. The deliverance of the apostles out of the hands of those wicked and unreasonable men, Act 14:6, Act 14:7. They got away, upon notice given them of the design against them, or the beginning of the attempt upon them, of which they were soon aware, and they made an honourable retreat (for it was not an inglorious flight) to Lystra and Derbe; and there, 1. They found safety. Their persecutors in Iconium were for the present satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm; nay, he is, and will be, himself their hiding place. 2. They found work, and this was what they went for. When the door of opportunity was shut against them at Iconium, it was opened at Lystra and Derbe. To these cities they went, and there, and in the region that lieth round about, they preached the gospel. In times of persecution ministers may see cause to quit the spot, when yet they do not quit the work.

Matthew Henry: Act 14:8-18

In these verses we have,

I. A miraculous cure wrought by Paul at Lystra upon a cripple that had been lame from his birth, such a one as was miraculously cured by Peter and John, Act 3:2. That introduced the gospel among the Jews, this among the Gentiles; both that and this were designed to represent the impotency of all the children of men in spiritual things: they are lame from their birth, till the grace of God puts strength into them; for it was when we were yet without strength that Christ died for the ungodly, Rom 5:6. Observe here, 1. The deplorable case of the poor cripple (Act 14:8): He was impotent in his feet, disabled (so the word is) to such a degree that it was impossible he should set his foot to the ground, to lay any stress upon it. It was well known that he had been so from his mother's womb, and that he never had walked, nor could stand up. We should take occasion hence to thank God for the use of our limbs; and those who are deprived of it may observe that their case is not singular. 2. The expectation that was raised in him of a cure (Act 14:9): He heard Paul preach, and, it is likely, was much affected with what he heard, believed that the messengers, having their commission thence, had a divine power going along with them, and were therefore able to cure him of his lameness. This Paul was aware of, by the spirit of discerning that he had, and perhaps the aspect of his countenance did in part witness for him: Paul perceived that he had faith to be healed; desired it, hoped for it, had such a thing in his thoughts, which it does not appear that the lame man Peter healed had, for he expected no more than an alms. There was not found such great faith in Israel as was among the Gentiles, Mat 8:10. 3. The cure wrought: Paul, perceiving that he had faith to be healed, brought the word and healed him, Psa 107:20. Note, God will not disappoint the desires that are of his own kindling, nor the hopes of his own raising. Paul spoke to him with a loud voice, either because he was at some distance, or to show that the true miracles, wrought by the power of Christ, were far unlike the lying wonders wrought by deceivers, that peeped, and muttered, and whispered, Isa 8:19. God saith, I have not spoken in secret, in a dark place of the earth, Isa 45:19. Paul spoke to him with a loud voice, that the people about might take notice, and have their expectations raised of the effect. It does not appear that this cripple was a beggar; it is said (Act 14:8) that he sat, not that he sat begging. But we may imagine how melancholy it was to him to see other people walking about him, and himself disabled; and therefore how welcome Paul's word was to him, " Stand upright on thy feet; help thyself, and God shall help thee; try whether thou hast strength, and thou shalt find that thou hast."Some copies read it, I say unto thee, in the name of the Lord Jesus Christ, Stand upright on thy feet. It is certain that this is implied, and very probably was expressed, by Paul, and power went along with this word; for presently he leaped and walked, leaped up from the place where he sat, and not only stood upright, but to show that he was perfectly cured, and that immediately, he walked to and fro before them all. Herein the scripture was fulfilled, that when the wilderness of the Gentile world is made to blossom as the rose then shall the lame man leap as a hart, Isa 35:1, Isa 35:6. Those that by the grace of God are cured of their spiritual lameness must show it by leaping with a holy exultation and walking in a holy conversation.

II. The impression which this cure made upon the people: they were amazed at it, had never seen nor heard the like, and fell into an ecstacy of wonder. Paul and Barnabas were strangers, exiles, refugees, in their country; every thing concurred to make them mean and despicable: yet the working of this one miracle was enough to make them in the eyes of this people truly great and honourable, though the multitude of Christ's miracles could not screen him from the utmost contempt among the Jews. We find here, 1. The people take them for gods (Act 14:11): They lifted up their voices with an air of triumph, saying in their own language (for it was the common people that said it), in the speech of Lycaonia, which was a dialect of the Greek, The gods are come down to us in the likeness of men. They imagined that Paul and Barnabas had dropped down to them out of the clouds, and that they were some divine powers, no less than gods, though in the likeness of men. This notion of the thing agreed well enough with the pagan theology, and the fabulous account they had of the visits which their gods made to this lower world; and proud enough they were to think that they should have a visit made to them. They carried this notion so far here that they pretended to tell which of their gods they were, according to the ideas their poets had given them of the gods (Act 14:12): They called Barnabas Jupiter; for, if they will have him to be a god, it is as easy to make him the prince of their gods as not. It is probable that he was the senior, and the more portly comely man, that had something of majesty in his countenance. And Paul they called Mercury, who was the messenger of the gods, that was sent on their errands; for Paul, though he had not the appearance that Barnabas had, was the chief speaker, and had a greater command of language, and perhaps appeared to have something mercurial in his temper and genius. Jupiter used to take Mercury along with him, they said, and, if he make a visit to their city, they will suppose he does so now. 2. The priest thereupon prepares to do sacrifice to them, Act 14:13. The temple of Jupiter was, it seems, before the gate of their city, as its protector and guardian; and the priest of that idol and temple, hearing the people cry out thus, took the hint presently, and thought it was time for him to bestir himself to do his duty: many a costly sacrifice he had offered to the image of Jupiter, but if Jupiter be among them himself - in propria persona , it concerns him to do him the utmost honours imaginable; and the people are ready to join with him in it. See how easily vain minds are carried away with a popular outcry. If the crowd give a shout, Here is Jupiter, the priest of Jupiter takes the first hint, and offers his service immediately. When Christ, the Son of God, came down, and appeared in the likeness of men, and did many, very many miracles, yet they were so far from doing sacrifice to him that they made him a sacrifice to their pride and malice: He was in the world, and the world knew him not; he came to his own, and his own received him not; but Paul and Barnabas, upon the working of one miracle, are immediately deified. The same power of the god of this world which prejudices the carnal mind against truth makes errors and mistakes to find easy admission; and both ways his turn is served. They brought oxen, to be sacrificed to them, and garlands, with which to crown the sacrifices. These garlands were made up of flowers and ribbons; and they gilded the horns of the oxen they sacrificed.

Victimae ad supplicium saginantur,

hostiae ad poenam corenantur .

So beasts for sacrifice do feed,

First to be crown'd, and then to bleed.

- So Octavius in Minutius Felix.

III. Paul and Barnabas protest against this undue respect paid them, and with much ado prevent it. Many of the heathen emperors called themselves gods, and took a pride in having divine honours paid them: but Christ's ministers, though real benefactors to mankind, while these tyrants only pretended to be so, refused those honours when they were so tendered. Whose successor therefore he is who sits in the temple of God, and shows that he is god (2Th 2:4), and who is adored as our lord god, the pope, it is easy to say. Observe,

1. The holy indignation which Paul and Barnabas conceived at this: When they heard this, they rent their clothes. We do not find that they rent their clothes when the people vilified them, and spoke of stoning them; they could bear this without disturbance: but when they deified them, and spoke of worshipping them, they could not bear it, but rent their clothes, as being more concerned for God's honour than their own.

2. The pains they took to prevent it. They did not connive at it, nor say, "If people will be deceived, let them be deceived,"much less suggest to themselves and one another that it might contribute both to the safety of their persons and the success of their ministry if they suffered the people to continue in this mistake, and so they might make a good hand of an ill thing. No, God's truth needs not the service of man's lie. Christ had put honour enough upon them in making them apostles, they needed not assume either the honour of princes or the honour of gods; they appeared with much more magnificent titles when they were called the ambassadors of Christ, and the stewards of the mysteries of God, than when they were called Jupiter and Mercury. Let us see how they prevented it.

(1.) They ran in among the people, as soon as they heard of it, and would not so much as stay awhile to see what the people would do. Their running in, like servants, among the people, showed that they were far from looking upon themselves as gods, or taking state upon them; they did not stand still, expecting honours to be done them, but plainly declined them by thrusting themselves into the crowd. They ran in, as men in earnest, with as much concern as Aaron ran in between the living and the dead, when the plague was begun.

(2.) They reasoned with them, crying out, that all might hear, " Sirs, why do you these things? "Why do you go about to make gods of us? It is the most absurd thing you can do; for,

[1.] "Our nature will not admit it: We also are men of like passions with you " homoiopatheis : it is the same word that is used concerning Elias, Jam 5:18, where we render it, subject to like passions as we are. "We are men, and therefore you wrong yourselves if you expect that from us which is to be had in God only; and you wrong God if you give that honour to us, or to any other man, which is to be given to God only. We not only have such bodies as you see, but are of like passions with you, have hearts fashioned like as other men (Psa 33:15); for, as in water face answers to face, so doth the heart of man to man, Pro 27:19. We are naturally subject to the same infirmities of the human nature, and liable to the same calamities of the human life; not only men, but sinful men and suffering men, and therefore will not be deified."

[2.] "Our doctrine is directly against it. Must we be added to the number of your gods whose business it is to abolish the gods you have? We preach unto you that you should turn from these vanities unto the living God. If we should suffer this, we should confirm you in that which it is our business to convert you from:"and so they take this occasion to show them how just and necessary it was that they should turn to God from idols, 1Th 1:9. When they preached to the Jews, who hated idolatry, they had nothing to do but to preach the grace of God in Christ, and needed not, as the prophets in dealing with their fathers, to preach against idolatry: but, when they had to do with the Gentiles, they must rectify their mistakes in natural religion, and bring them off from the gross corruptions of that. See here what they preached to the Gentiles.

First, That the gods which they and their fathers worshipped, and all the ceremonies of their worship of them were vanities, idle things, unreasonable, unprofitable, which no rational account could be given of, nor any real advantage gained from. Idols are often called vanities in the Old Testament, Deu 32:21; 1Ki 10:13; Jer 14:22. An idol is nothing in the world (1Co 8:4): it is not at all what it is pretended to be, it is a cheat, it is a counterfeit; it deceives those that trust to it and expect relief from it. Therefore turn from these vanities, turn from them with abhorrence and detestation, as Ephraim did (Hos 14:8): " What have I to do any more with idols? I will never again be thus imposed upon."

Secondly, That the God to whom they would have them turn is the living God. They had hitherto worshipped dead images, that were utterly unable to help them (Isa 64:9), or (as they now attempted) dying men, that would soon be disabled to help them; but now they are persuaded to worship a living God, who has life in himself, and life for us, and lives for evermore.

Thirdly, That this God is the creator of the world, the fountain of all being and power: "He made heaven and earth, and the sea, and all things therein, even those things which you worship as gods, so that he is the God of your gods. You worship gods which you made, the creatures of your own fancy, and the work of your own hands. We call you to worship the true God, and cheat not yourselves with pretenders; worship the Sovereign Lord of all, and disparage not yourselves in bowing down to his creatures and subjects."

Fourthly, That the world owed it to his patience that he had not destroyed them long ere this for their idolatry (Act 14:16): In times past, for many ages, unto this day, he suffered all nations to walk in their own ways. These idolaters, that were called from the service of other gods, might think, "Have we not served these gods hitherto, and our fathers before us, time out of mind; and why may we not as well go on to serve them still?"- No, your serving them was a trial of God's patience, and it was a miracle of mercy that you were not cut off for it. But, though he did not destroy you for it while you were in ignorance, and knew no better (Act 17:30) yet now that he has sent his gospel into the world, and by it has made a clear discovery of himself and his will to all nations, and not to the Jews only, if you still continue in your idolatry he will not bear with you as he has done. All the nations that had not the benefit of divine revelation, that is, all but the Jews, he suffered to walk in their own ways, for they had nothing to check them, or control them, but their own consciences, their own thoughts (Rom 2:15), no scriptures, no prophets; and then they were the more excusable if they mistook their way: but now that God has sent a revelation into the world which is to be published to all nations the case is altered. We may under-stand it as a judgment upon all nations that God suffered them to walk in their own ways, gave them up to their own hearts' lusts; but now the time is come when the veil of the covering spread over all nations should be taken off (Isa 25:7), and now you will no longer be excused in these vanities, but must turn from them. Note, 1. God's patience with us hitherto should lead us to repentance, and not encourage us to presume upon the continuance of it, while we continue to provoke him. 2. Our having done ill while we were in ignorance will not bear us out in doing ill when we are better taught.

Fifthly, That even when they were not under the direction and correction of the word of God, yet they might have known, and should have known, to do better by the works of God, Act 14:17. Though the Gentiles had not the statutes and judgments that the Jews had to witness for God against all pretenders, no tables of testimony or tabernacle of testimony, yet he left not himself without witness; besides the witness for God within them (the dictates of natural conscience), they had witnesses for God round about them - the bounty of common providence. Their having no scriptures did in part excuse them, and therefore God did not destroy them for their idolatry, as he did the Jewish nation. This however did not wholly excuse them, but that notwithstanding this they were highly criminal and deeply guilty before God; for there were other witnesses for God, sufficient to inform them that he and he only is to be worshipped, and that to him they owed all their services from whom they received all their comforts, and therefore that they were guilty of the highest injustice and ingratitude imaginable, in alienating them from him. God, having not left himself without witness, has not left us without a guide, and so has left us without excuse; for whatever is a witness for God is a witness against us, if we give that glory to any other which is due to him only. 1. The bounties of common providence witness to us that there is a God, for they are all dispensed wisely and with design. The rain and fruitful seasons could not come by chance, nor are there any of the vanities of the heathen that can give rain, neither can the heavens of themselves give showers, Jer 14:22. All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven, he is the Father of the rain, Job 38:28. 2. The benefits we have by these bounties witness to us that we ought to make our acknowledgments not to the creatures who are made serviceable to us, but to the Creator who makes them so. He left not himself without witness, in that he did good. God seems to reckon the instances of his goodness to be more pregnant, cogent proofs of his title to our homage and adoration than the evidences of his greatness; for his goodness is his glory. The earth is full of his goodness; his tender mercies are over all his works; and therefore they praise him, Psa 145:9, Psa 145:10. God does us good, in preserving to us his air to breathe in, his ground to go upon, the light of his sun to see by; but, because the most sensible instance of the goodness of Providence to each of us in particular is that of the daily provision made by it of meat and drink for us, the apostle chooses to insist upon that, and shows how God does us good, (1.) In preparing it for us, and that by a long train of causes which depend upon him as the first cause: The heavens hear the earth; the earth hears the corn, and wine, and oil; and they hear Jezreel. Hos 2:21, Hos 2:22. He does us good in giving us rain from heaven - rain for us to drink, for if there were no rain there would be no springs of water and we should soon die for thirst - rain for our land to drink, for our meat as well as drink we have from the rain; in giving us this, he gives us fruitful seasons. If the heavens be as iron, the earth will soon be as brass, Lev 26:19. This is the river of God which greatly enriches the earth, and by it God prepares us corn, Psa 65:9-13. Of all the common operations of providence, the heathen chose to form their notion of the supreme God by that which bespeaks terror, and is proper to strike an awe of him upon us, and this was the thunder; and therefore they called Jupiter the thunderer, and represented him with a thunderbolt in his hand; and it appears by Psa 29:3 that this ought not to be overlooked; but the apostle here, to engage us to worship God, sets before us his beneficence, that we may have good thoughts of him in every thing wherein we have to do with him - may love him and delight in him, as one that does good, does good to us, does good to all, in giving rain from heaven and fruitful seasons; and if at any time rain be withheld, or the seasons be unfruitful, we may thank ourselves; it is our sin that turns away these good things from us which were coming to us, and stops the current of God's favours. (2.) In giving us the comforts of it. It is he that fills our hearts with food and gladness. God is rich in mercy to all (Rom 10:12): he gives us richly all things to enjoy (1Ti 6:17), is not only a benefactor, but a bountiful one, not only gives us the things we need, but gives us to enjoy them (Ecc 2:24): He fills our hearts with food, that is, he gives us food to our hearts' content, or according to our hearts' desire; not merely for necessity, but plenty, dainty, and variety. Even those nations that had lost the knowledge of him, and worshipped other gods, yet he filled their houses, filled their mouths, filled their bellies (Job 22:18; Psa 17:14) with good things. The Gentiles that lived without God in the world, yet lived upon God, which Christ urges as a reason why we should do good to those that hate us, Mat 5:44, Mat 5:45. Those heathen had their hearts filled with food; this was their felicity and satisfaction, they desired no more; but these things will not fill the soul (Eze 7:19), nor will those that know how to value their own souls be satisfied with them; but the apostles put themselves in as sharers in the divine beneficence. We must all own that God fills our hearts with food and gladness; not only food, that we may live, but gladness, that we may live cheerfully; to him we owe it that we do not all our days eat in sorrow. Note, We must thank God, not only for our food, but for our gladness - that he gives us leave to be cheerful, cause to be cheerful, and hearts to be cheerful. And, if our hearts be filled with food and gladness, they ought to be filled with love and thankfulness, and enlarged in duty and obedience, Deu 8:10; Deu 28:47.

Lastly, The success of this prohibition which the apostles gave to the people (Act 14:18): By these sayings, with much ado, they restrained the people from doing sacrifice to them, so strongly were these idolaters set upon their idolatry. It was not enough for the apostles to refuse to be deified (this would be construed only a pang of modesty), but they resented it, they showed the people the evil of it, and all little enough, for they could scarcely restrain them from it, and some of them were ready to blame the priest, that he did not go on with his business notwithstanding. We may see here what gave rise to the pagan idolatry; it was terminating those regards in the instruments of our comfort which should have passed through them to the Author. Paul and Barnabas had cured a cripple, and therefore the people deified them, instead of glorifying God for giving them such power, which should make us very cautious that we do not give that honour to another, or take it to ourselves, which is due to God only.

Barclay: Act 14:1-7

Paul and Barnabas went on to Iconium, about 90 miles from Antioch. It was a city so ancient that it claimed to be older than Damascus. In the dim past it had had a king called Nannacus and the phrase "since the days of Nannacus" was proverbial for "from the beginning of time." As usual they began in the synagogue and as usual they had good success; but the jealous Jews stirred up the mob and once again Paul and Barnabas had to move on.

It has to be noted that Paul and Barnabas were more and more taking their lives in their hands. What was proposed in Iconium was nothing other than a lynching. The further Paul and Barnabas went the further they moved from civilization. In the more civilized cities their lives at least were safe because Rome kept order; but out in the wilds Paul and Barnabas were ever under the threat of mob violence from the excitable Phrygian crowds stirred up by the Jews. These two were brave men; and it always takes courage to be a Christian.

Barclay: Act 14:8-18

At Lystra Paul and Barnabas were involved in a strange incident. The explanation of their being taken for gods lies in the legendary history of Lycaonia. The people round Lystra told a story that once Zeus and Hermes had come to this earth in disguise. None in all the land would give them hospitality until at last two old peasants, Philemon and his wife Baucis, took them in. As a result the whole population was wiped out by the gods except Philemon and Baucis, who were made the guardians of a splendid temple and were turned into two great trees when they died. So when Paul healed the crippled man the people of Lystra were determined not to make the same mistake again. Barnabas must have been a man of noble presence so they took him for Zeus the king of the gods. Hermes was the messenger of the gods and, since Paul was the speaker, they called him Hermes.

This passage is specially interesting because it gives us Paul's approach to those who were completely heathen and without any Jewish background to which he could appeal. With such people he started from nature to get to the God who was behind it all. He started from the here and now to get to the there and then. We do well to remember that the world is the garment of the living God. It is told that once, as they sailed in the Mediterranean, Napoleon's suite were discussing God. In the talk they eliminated him altogether. Napoleon had been silent but now he lifted his hand and pointed to the sea and the sky, "Gentlemen," he said, "who made all this?"

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 12:25--16:6

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

Luke recorded that Jesus came to bring deliverance to the Jews and to the whole world (Luke 4:14-30). In his Gospel, Luke told the story of Jesus' personal ministry, primarily to the Jews. In Acts the emphasis is mainly on Jesus' ministry, through His apostles, to the Gentile world. As the mission to the Gentiles unfolds in Acts we can see that Luke took pains to show that the ministry to the Gentiles paralleled the ministry to the Jews. He did this by relating many things that the missionaries to the Gentiles did that were very similar to what the missionaries to the Jews did. This demonstrates that God was indeed behind both missions and that they are really two aspects of His worldwide plan to bring the gospel to all people and to build a worldwide church.

The present section of text (12:25-16:5) does more than just present the geographical expansion of the church into Asia Minor (modern western Turkey). Primarily it shows the legitimacy of dealing with Gentiles as Gentiles rather than through Judaism before and after their conversion. It becomes increasingly clear that the church and Judaism are two separate entities. God was not renewing the remnant in Israel and refreshing it with Gentile's who believed in Jesus. He was creating a new body: the church. This section culminates in the Jerusalem Council (ch. 15) in which the issue of the Gentiles' relationship to the church came to a head. The last verse (16:5) summarizes these events and issues.

Constable: Act 13:13--14:26

3. The mission to Asia Minor 13:13-14:25

Having evangelized Barnabas' homeland the missionaries next moved into Paul's native territory of southern Asia Minor.

Constable: Act 14:1-7

Ministry in Iconium 14:1-7

14:1-2 Iconium was a Greek city-state in the geographic region of Phrygia.

". . . while Rome chose Antioch of Pisidia and Lystra as bastions of its authority in the area, Iconium remained largely Greek in temper and somewhat resistant to Roman influence, though Hadrian later made it a Roman colony."⁵⁷³

Iconium was, ". . . a garden spot, situated in the midst of orchards and farms, but surrounded by deserts. . . . Iconium, too, owed its bustling business activity to its location on the main trade route connecting Ephesus with Syria and the Mesopotamian world, as well as its orchard industries and farm produce."⁵⁷⁴

In Iconium Paul and Barnabas followed the same method of evangelizing that they had used in Antioch (13:14). They visited the synagogue first. They also experienced the same results: many conversions among both Jews and Gentiles but also rejection by some of the Jews (cf. 13:43). These unbelieving Jews stirred up unbelieving Gentiles who joined them in opposing the missionaries (13:50).

14:3 Because God was saving many people, the missionaries stayed on in Iconium "a long time" regardless of opposition that evidently increased gradually. They testified boldly (cf. 13:46) and relied on the Lord Jesus for their success. The phrase "the word of His grace" (v. 3) describes the gospel message stressing the prominence of God's grace in it (cf. 20:24-32). They did many miracles there too thus confirming their message (cf. 2:43; 4:30; 5:12; 6:8; 8:6, 13; 15:12; Gal. 3:5, 2 Cor. 12:12; Heb. 2:3-4).

". . . the couplet miraculous signs and wonders' places the ministry of Paul and Barnabas directly in line with that of Jesus (cf. 2:22) and the early church (cf. 2:43; 4:30; 5:12; 6:8; 7:36) in fulfillment of prophecy (cf. 2:19)--as it does also in 15:12. Later when writing his Galatian converts (assuming a South Galatian' origin for the letter), Paul appeals to these mighty works performed by the Spirit as evidence that the gospel as he preached it and they received it was fully approved by God (cf. Gal 3:4-5)."⁵⁷⁵

14:4 The "apostles" were Paul and Barnabas. Luke used the word "apostle" in a technical sense to describe the Twelve apostles plus Paul in Acts. He also used it less frequently in a non-technical sense to describe any believer sent out into the world with the salvation message (e.g., v. 14; cf. Rom. 16:7; 2 Cor. 8:23; Phil. 2:25). There were only 13 men with the office of apostleship, but there were many others who, with more or less gift, did the work of an apostle. Similarly there were some with the prophetic office, but many more with prophetic ministries.⁵⁷⁶

14:5-7 "The schematic description of the mission in Iconium follows the pattern of the mission in Jerusalem more closely than the pattern of the mission in Antioch of Pisidia."⁵⁷⁷

The Gentiles and the Jewish rulers took the initiative to persecute the evangelists. The attempt to stone them appears to have been an act of mob violence rather than a formal Jewish attempt at execution (cf. 7:58-59).

"It would have required a regular Hebrew court to sanction it [a legal stoning], and it would never have been tolerated in a Roman colony."⁵⁷⁸

Consequently Paul and Barnabas moved south into the geographical region of Lycaonia, which was also in the Roman province of Galatia. Lycaonia means "land of the wolf." This became the next area for their ministry. They left one political area to start afresh in another.

"Luke's accuracy was once severely challenged on this point because abundant records exist showing that Iconium was also a Lycaonian city, and thus no border would have been crossed between Iconium and Lystra. It was careful study of this matter which changed the British scholar William Ramsay into a strong defender of Luke's accuracy when he discovered that Iconium was Lycaonian earlier and again later, but that Luke's statement was accurate at the period when Paul visited Lycaonia; that it was accurate at no other time except between 37 and 72 A.D.'"⁵⁷⁹

Constable: Act 14:8-20

Ministry in Lystra 14:8-20a

14:8 Like Antioch of Pisidia, Lystra (modern Zoldera) was a Roman colony.⁵⁸⁰ It was the most eastern of the fortified cities of Galatia. Lystra was about 20 miles south of Iconium.⁵⁸¹ Luke did not mention synagogue evangelism here. Evidently there were so few Jews that there was no synagogue in Lystra.

"The further on Paul and Barnabas went the further they got from civilisation [sic]."⁵⁸²

Luke stressed the hopeless case of the lame man (cf. 3:1-10; 9:33-35).

"Luke undoubtedly wanted his readers to recognize the parallel between the healing of this crippled man and the healing of another one by Peter (cf. 3:1-8) . . ."⁵⁸³

"In opposition to those who would challenge Paul's claim to apostolic authority based on his direct commission from the risen Christ, Luke is concerned to show that his hero shares with the chief Apostle [Peter] the healing power vested in his disciples by the Lord himself (Jn 14:12) and exemplified in Jesus' own ministry (Lk. 7:22)."⁵⁸⁴

14:9-10 As is true of other similar references to a healed person's faith, this man's confidence was in God. He believed God could heal him, not that God would do so. Confidence that God would heal him, in other words, is not what made him whole. It was confidence that God through His servant could heal him that constituted his faith (e.g., Matt. 9:28-29; Mark 9:22-24). His faith was a factor in his receiving healing (cf. Mark 6:5-6).

". . . Paul and Barnabas had the gifts of an apostle, the sign gifts. They came into these places without any New Testament with the message of the gospel. What were their credentials? How could they prove their message was from God? The sign gifts were their credentials--they needed them. Today we have the entire Bible, and what people need today is to study this Bible and to learn what it has to say [cf. 17:11]."⁵⁸⁵

14:11-12 Why did Luke refer to the fact that the natives spoke in the local Lycaonian language? He probably did so to explain why their plans to honor Paul and Barnabas got as far as they did before the missionaries objected (v. 14). People who lived in Asia Minor spoke three languages: Latin (the official administrative language), Greek (the lingua franca of the empire), and the native vernacular, which in this case was Lycaonian.⁵⁸⁶

Archaeology has turned up evidence of a legend in Lystra that Zeus and Hermes once visited an elderly couple who lived there, a man named Philemon and his wife Baucis.⁵⁸⁷ This supposedly took place before Paul and Barnabas' visit. Apparently the populace concluded that these gods had returned. Zeus was the chief god in the Greek pantheon, and Hermes was his herald. The residents of Lystra identified Barnabas with Zeus (whom the Romans called Jupiter), probably because he looked dignified and authoritative. They called Paul Hermes (the Roman Mercury) because he was the chief speaker.

If Satan cannot derail Christian witness with persecution, he will try praise. Too much persecution has destroyed many preachers, and too much praise has ruined many others. One of the problems with miracles is that they often draw more attention to the miracle worker than to God.

14:13 Customarily the pagan Gentiles decorated animals destined for sacrifice to the Greek gods, like these oxen, with woolen garlands as they led them to the place of sacrifice.

14:14 Tearing one's robe was a common way Jews expressed grief and, in this case, horror over blasphemy (cf. Mark 14:63). Usually they tore the robe for about four or five inches from the neckline.

14:15-18 By recording the substance of what Paul and Barnabas said here, Luke preserved a sample of their preaching to pagan audiences (cf. 13:16-41; 17:22-31).

"With a pagan audience it was necessary to begin a stage further back with the proclamation of the one true God."⁵⁸⁸

In earlier times God had manifested the knowledge of Himself to Gentiles mainly through creation and Israel (cf. Rom. 1). Now He was giving them more special revelation through the church. This was the first time Luke recorded the preaching of the gospel to a group that was predominantly, if not exclusively, Gentile. Thus this incident became another benchmark of worldwide gospel extension.⁵⁸⁹

"Paul's speech here, apart from his address to the Athenian philosophers (17:22ff.), is the only example in Acts of his technique in dealing with a purely pagan audience; it is a striking example of his ability to reinterpret the Gospel in terms intelligible to his hearers. It differs widely from his approach to Jews and adherents of Judaism, as illustrated by his sermon in the synagogue at Antioch (13:16ff.), where some knowledge of the scriptures could be assumed on the part of his listeners. Here, as at Athens, he proceeds on the basis of natural revelation--the providential order of the universe--which ought to lead men's thoughts from the cult of idols to the worship of a living God, Creator of all that exists; he expounds this line of argument more fully in Rom. 1:19ff.; 2:14f., and he writes of its successful outcome at Thessalonica in I Th. 1:9)."⁵⁹⁰

14:19-20a We do not know how long it took the hostile Jews from Antioch and Iconium to turn the tide of popular sentiment against Paul and Barnabas. They convinced the fickle residents of Lystra that the missionaries were deceivers rather than gods and deserved to die.

"Disillusioned fanatics are easily led off into contradictory actions."⁵⁹¹

Some scholars believe that Paul died from this stoning and experienced resurrection.⁵⁹² However, the text only says that onlookers supposed that Paul was dead.⁵⁹³ Luke's description of his speedy recovery (v. 20) stresses God's powerful hand in restoring His servant (cf. 1:1-2). Paul courageously returned to Lystra, but he left town the next day (v. 20b).

"It was John Wesley's advice, Always look a mob in the face.' Paul never did a braver thing than to go straight back into the city which had tried to murder him."⁵⁹⁴

College: Act 14:1-28

ACTS 14

8. The Visit to Iconium (14:1-7)

¹ At Iconium Paul and Barnabas went as usual into the Jewish synagogue. There they spoke so effectively that a great number of Jews and Gentiles believed. ² But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers. ³ So Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who confirmed the message of his grace by enabling them to do miraculous signs and wonders. ⁴ The people of the city were divided; some sided with the Jews, others with the apostles. ⁵ There was a plot afoot among the Gentiles and Jews, together with their leaders, to mistreat them and stone them. ⁶ But they found out about it and fled to the Lycaonian cities of Lystra and Derbe and to the surrounding country, ⁷ where they continued to preach the good news.

Paul and Barnabas arrived " at Iconium" after journeying some ninety miles to the southeast from Pisidian Antioch. They followed the Sebastian Way to the ancient region of Phrygia. Entrance to the city meant a climb of 3,370 feet to a plateau on which the city rested. Iconium was thoroughly hellenized, but by the time of Paul also showed Roman influences. After A.D. 41 one of the names for the city was " Claudiconium," a name worn to show the city's relationship to Claudius Caesar. For a city to wear the name of an emperor was considered a high honor.

" As usual," Paul and Barnabas began their efforts in the Jewish synagogue. Luke's language here might raise a question concerning Paul's statement in 13:46 that he was turning to the Gentiles. But that statement did not rule out any attempt at winning his Jewish countrymen (see Rom 10:1; 11:1-2).

Besides his concern for the Jews, Paul knew that the synagogue was a fruitful place to begin evangelizing a new area. Here he could find Jews with a sufficient understanding of the Old Testament to hear how Jesus fulfilled the Scriptures. Also, the presence of Gentile proselytes and other Gentiles gave Paul immediate access to those Gentiles most likely to hear the gospel claims.

The efforts of Paul and Barnabas produced encouraging results in that " a great number of Jews and Gentiles believed" (pisteuvw, pisteuô). By contrast some of the Jews " refused to believe" (oiJ . . . ajpeiqhvsante", hoi . . . apeithçsantes) and sponsored opposition to the gospel. The contrast of these two words for " believe" probably indicates that the first verb carries with it the idea of obedience, as well as believing.

While these antagonistic Jews fomented distrust among the Gentile population, Paul and Barnabas remained firm in their commitment to preach. As a matter of fact, the word " so" creates a bit of a problem in the text. We would expect something like " the apostles spent considerable time in spite of the opposition of the Jews." The Greek phrase meÉn ou ( men oun ) can carry the idea of " even though," and the sense is that " the apostles spent considerable time there" even though they endured persecution from the Jews.

Some scholars, however, solve this problem by suggesting that two waves of persecution occurred with a period of peace between them. If this is the case, v. 2 would represent the first wave and v. 5 the second.

During this extended stay in Iconium the apostles were able through the power of God to perform a number of miracles which " confirmed the message of his grace." Throughout the ministries of the apostles supernatural actions served not as a curiosity piece, but as a witness to the divine character of the gospel (see Heb 2:4; Mark 16:15-18).

As time went on the evidence of mixed opinions became pronounced. The " people of the city were divided" in their feelings about this new ministry, some siding with the Jews and others with the apostles. But such a scenario was described by Jesus when he brought the truth which would set " a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law" (Matt 10:34).

Interesting here is Luke's use of the term " apostle" to describe both Paul and Barnabas (also in 14:14). The word literally means " one who is sent" and is used of the twelve apostles in Acts (1:26; 2:37, etc.). The verses in this chapter are exceptions to the rule. Elsewhere in the New Testament the term is used of James, the brother of the Lord (Gal 1:19; 1 Cor 15:7), Adronicus and Junias (Rom 16:7), and a group who saw the resurrected Jesus distinct from the twelve apostles (1 Cor 15:7; cf. 15:5). Here Paul and Barnabas may be described as apostles because of their commissioning from Antioch.

The resistance faced by Paul and Barnabas now took the form of mob action. Leaders from both the Jewish and Gentile communities worked through elements within the public at large to oppose the preaching of the gospel. For this reason the apostles were forced to flee Iconium, demonstrating that even courageous servants must know when it is wise to step out of the way of oncoming persecution.

In 14:6 Luke's sense of geographical and political realities shines through. The apostles " fled" from Iconium " to the Lycaonian cities of Lystra and Derbe." The phrase suggests that Iconium was not one of the Lycaonian cities. But some ancient writers seem to disagree, placing Iconium in Lycaonia. Further literary and inscriptional evidence shows, however, that Luke is correct here. Iconium was a Phrygian city in the mid-first century. In A.D. 41 Lycaonia was divided into two areas: one eastern and the other to the west. Iconium was referred to as Phrygian because it was in the eastern territory, closer to Phrygia than Lycaonia.

9. The Healing at Lystra (14:8-13)

⁸ In Lystra there sat a man crippled in his feet, who was lame from birth and had never walked. ⁹ He listened to Paul as he was speaking. Paul looked directly at him, saw that he had faith to be healed ¹⁰ and called out, " Stand up on your feet!" At that, the man jumped up and began to walk. ¹¹ When the crowd saw what Paul had done, they shouted in the Lycaonian language, " The gods have come down to us in human form!" ¹² Barnabas they called Zeus, and Paul they called Hermes because he was the chief speaker. ¹³ The priest of Zeus, whose temple was just outside the city, brought bulls and wreaths to the city gates because he and the crowd wanted to offer sacrifices to them.

" In Lystra" the apostles found the crippled man. Lystra was a city whose ruins were discovered in 1885. When Paul arrived it was a small country town, used by the Romans as a military outpost. It was made a Roman colony in 6 B.C. A military road connected it with Pisidian Antioch, which was also a Roman colony located ninety miles away.

The man they found was " crippled in his feet," " lame from birth," and " had never walked." Luke gives a very full description which prepares the way for the dramatic miracle he is about to relate.

The similarities between Paul's healing of this man and Peter's healing of the lame man in the temple (3:2-10) will be obvious. Like the lame man in the temple, this man's disability began from birth. In the same way Peter did, Paul " looked directly at him." Whether Paul " saw that he had faith" because of supernatural insight is unclear. Also, this lame man responded to the healing in the same way as the man in the temple. When Paul told him to stand on his feet, the man " jumped up and began to walk."

Immediately the crowd responded with amazement. Their reaction included the perception that they were in the presence of powerful deities (compare 28:6). The miracle caused them to conclude that Zeus and Hermes had descended in the human form of Barnabas and Paul. The identification of Paul with Hermes had to do with Paul's being " the chief speaker," a role assigned to Hermes in the Greek pantheon. If Paul was Hermes the next assumption was that Barnabas must be Zeus, since Zeus was usually attended to by Hermes.

Prompting the Lycaonians to these conclusions was perhaps an ancient legend connected with Lystra. Ovid reports that Lystrans felt they had once been visited by these two gods. An impoverished couple showed them hospitality, but the city as a whole was punished for failing to show this kindness. The existence of this legend is confirmed by inscriptions which link these deities in the mythology of Lystra.

The people of Lystra quickly moved to celebrate this visit with a reverence they considered appropriate. " The priest of Zeus" even brought bulls for the sacrifice. This gesture was carried out not in a hasty way, but with " wreaths" that carefully prepared a garlanded sacrifice, a very elaborate expression of worship. The temple was located " just outside the city," suggesting the positioning of the temple to Zeus as divine protection for the city.

But Paul and Barnabas were apparently unaware of the intentions of these people. The reason was the language barrier. Though Paul and Barnabas could communicate with them in the Greek language, they probably could not understand the Lystrans as they communicated with one another in " the Lycaonian language." This language was a dialect in the hill-country which has left few literary remains. Even with the guidance of the Spirit, Paul and Barnabas did not have the ability to interpret this dialect.

10. Paul's Address about the Living God (14:14-18)

¹⁴ But when the apostles Barnabas and Paul heard of this, they tore their clothes and rushed out into the crowd, shouting: ¹⁵" Men, why are you doing this? We too are only men, human like you. We are bringing you good news, telling you to turn from these worthless things to the living God, who made heaven and earth and sea and everything in them. ¹⁶ In the past, he let all nations go their own way. ¹⁷ Yet he has not left himself without testimony: he has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy." ¹⁸ Even with these words, they had difficulty keeping the crowd from sacrificing to them.

Again the term " apostles" (as in 14:4) is used to designate the role of both Paul and Barnabas. They were messengers " sent" from God and commissioned by the church at Antioch. When Paul and Barnabas understood what was being planned, " they tore their clothes" in the Jewish manner of extreme protest. The practice of tearing one's clothes may be traced back to Old Testament times where it was done to express grief (Gen 37:29), show deep distress (Josh 7:6), or to protest against blasphemy (Mark 14:63).

In this case the apostles realized how inappropriate it was to treat them as beings deserving of worship. Tearing their clothes expressed their horror. But they also used the incident to launch into the gospel. Insisting that they were not deities, but mere human beings (oJmoiopaqei'", homoiopatheis , " human like you" ), they rejected the proposals of the crowd to worship them. Instead, they began their message concerning the true and living God.

Parallels between this address and Paul's later sermon on the Areopagus (17:22-31) have often been cited. The setting was similar, since this sermon at Lystra is the first one in Acts addressed to a purely pagan audience. Even with Cornelius and the Ethiopian there was a connection with the Jewish synagogue. The pagan context influenced the approach used by the apostles here. Rather than speaking of the law of Moses or Old Testament personalities and promises (such as in 2:25-34; 7:2-47; 13:17-23), Paul spoke to the people of Lystra as if they knew nothing about Jewish history and religion.

He began by emphasizing the emptiness of worshiping " these worthless things." His reference was to the worship of idols (see 1 Sam 12:21), and he drew a sharp contrast between these things and the goodness of the living God. This God is the one who created the universe. He is a personal God, for he not only created " heaven and earth and sea and everything in them," but he also has plans for the nations. In all of this God can be understood not as some impersonal force or power, but as an intelligent, personal God who conducts himself rationally.

The core of Paul's sermon, however, is God's kindness and patience. God has shown himself forbearing when it comes to punishing sin. He " let all nations go their own way," a phrase that is best understood in light of Paul's statement on the Areopagus where he said that " in the past God overlooked such ignorance, but now he commands all people everywhere to repent" (17:30).

God also gave them " rain from heaven and crops in their seasons," as well as " plenty of food" to fill their " hearts with joy." Provisions of divine providence were thus a testimony to God's goodness. In Romans 1:20 Paul makes a similar statement and then concludes that humanity has no excuse for ignoring God. Though he did not in this context argue to that same conclusion (as far as the record shows), he implied that God's kindnesses impose demands upon his creatures. Luke does not provide the conclusion to the remarks by Paul and Barnabas, which surely included a call to repentance directed at the audience. Even with these words, says Luke, the apostles " had difficulty keeping the crowd from sacrificing to them." The comment implies, though, that they did indeed get the sacrifice stopped.

11. The Stoning of Paul (14:19-20a)

¹⁹ Then some Jews came from Antioch and Iconium and won the crowd over. They stoned Paul and dragged him outside the city, thinking he was dead. ²⁰ But after the disciples had gathered around him, he got up and went back into the city.

Trouble would not stay away from the apostles. Though the word " then" may imply some time lapse in which Paul and Barnabas ministered in Lystra, the work was cut short. The mention of " disciples" in 14:20, however, suggests that they did see results from their work.

" Some Jews came from Antioch and Iconium," as far as 130 miles away (a journey of six or seven days on foot) in order to stir up trouble for the apostles. The ties between Lystra and Antioch of Pisidia were close, as is demonstrated by the " statue of Concord" dedicated by the citizens of Lystra in Antioch. But the zeal of Jewish leaders from Antioch explains their willingness to go to such lengths in order to counter the progress of the gospel.

The Jews succeeded in that they " won the crowd over," managing to convince them that Paul and Barnabas were a threat to their community. How they may have accomplished this is not stated, but among the crowd were those who were more than willing to take matters into their own hands. " They stoned Paul," pelting him with rocks so that even as they " dragged him outside the city," they assumed he was dead. Because of their concern for him, " the disciples" gathered around him. Perhaps they were praying for him. Maybe they laid hands on him or sought to bind up his wounds. It may be that they were grieving because they also assumed he was dead. Whether Paul really was dead or in a state of unconsciousness is unclear. Luke's language that they dragged him out " thinking he was dead" may indicate that the latter was the case until sometime after the mob departed.

At any rate, he then " got up" (whether by resurrection or by resuscitation) and went back into the city. Quite possibly this event was what Paul has in mind years later when he describes his hardships to the Corinthian believers and says that once he was stoned (2 Cor 11:25). Besides this, he told the Galatians that he bore on his body " the marks of Jesus" (6:17), which in the physical sense of the word could certainly be produced by experiences like the one at Lystra.

12. The Visit to Derbe and Return to Lystra, Iconium,

and Pisidian Antioch (14:20b-23)

²⁰ The next day he and Barnabas left for Derbe. ²¹ They preached the good news in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, ²² strengthening the disciples and encouraging them to remain true to the faith. " We must go through many hardships to enter the kingdom of God," they said. ²³ Paul and Barnabas appointed elders ^a for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust.

^a 23 Or Barnabas ordained elders ; or Barnabas had elders elected

A day after Paul's stoning the mission team was on the road bound for Derbe. Even if what happened to him was not a resurrection from the dead, it is nothing short of miraculous that he had been restored to the point of traveling the sixty miles to Derbe. The journey would take several days on foot.

Derbe was a border town in the southeastern corner of the Lycaonian region of the province of Galatia. Here the apostles preached " the good news" and saw " a large number of disciples" won for the Lord. The summary is brief, but shows that even after the discouragements of Antioch, Iconium, and Lystra, the missionaries continued to preach faithfully the good news of Jesus. Their endurance was rewarded richly.

At this point the decision was made to return to these cities. As Polhill notes, from Derbe the apostles might have traveled some 150 miles southeast through the Cilician Gates to Tarsus, and then on to Antioch of Syria. They could have preferred the comforts of Paul's hometown or the city which had provided encouragement for their mission. Instead they felt the obligation to revisit the churches they had established. Though it is possible that new magistrates were in position by the time Paul and Barnabas returned, going back to places where they had met such hostility demanded a high degree of courage.

Their desire was the " strengthening" of the disciples and " encouraging them to remain true to the faith." This work included instruction about coping with the trials which would come. The implication is that the resistance faced earlier by Paul and Barnabas had carried over to other believers once the apostles were gone. The theme of suffering for Christ is very characteristic of Paul's letters (Rom 8:17; 2 Thess 1:4; 2 Tim 2:12). Those waiting for the return of the King must be prepared to endure hardships.

Included with this instruction also was the need for leaders. Paul and Barnabas " appointed elders (presbuvtero", presbyteros ) for them in each church." The word " appointed" (ceirotonevw, cheirotonço) carries a wide range of meanings. The question arises as to who did the choosing of the elders. In Acts 6:3 the congregation chose their leaders. Here the verb cheirotonço may mean " to appoint by a show of hands" or " to appoint or elect without regard to the method." On the other hand, it may also mean simply " to appoint" or " ordain." This last meaning would imply that Paul and Barnabas selected the elders. Given the pattern established in 6:3, however, it is probable that the apostles would have provided the congregations here some voice in the matter.

" Elders" is a term describing a leadership role which is prominent in the letters of Paul. Though the term " elder" is not always used (see 1 Cor 16:15-18; Gal 6:6; Phil 1:1; 2:29; 1 Thess 5:12-13), it is clear that Paul's congregations typically included mature believers in this role (see Acts 20:17-31; 1 Tim 3:1-13; Titus 1:5-9). The term " elder" was used of spiritual leaders in the Jewish synagogue, as well.

13. Return to Antioch of Syria (14:24-28)

²⁴ After going through Pisidia, they came into Pamphylia, ²⁵ and when they had preached the word in Perga, they went down to Attalia. ²⁶ From Attalia they sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed. ²⁷ On arriving there, they gathered the church together and reported all that God had done through them and how he had opened the door of faith to the Gentiles. ²⁸ And they stayed there a long time with the disciples.

Luke only briefly summarizes the concluding stops in the mission tour. From Pisidian Antioch they descended into the lowlands of Pamphylia. They stopped to preach in Perga before going to Attalia, which was the main seaport of the region. From Attalia they set sail for Syrian Antioch, their beginning point. The circuit was now complete.

Their return to Antioch is best explained in light of the words that it is this church " where they had been committed to the grace of God for the work they had now completed." This phrase calls attention to the events of 13:2-3, and puts a period on this initial mission endeavor.

They " gathered the church" for the purpose of reviewing their progress. After all, the sponsoring church would wish to know of the victories of the gospel. But the credit went not to Paul or Barnabas, but to God and what he had " done through them and how he had opened the door," a reference especially to the entrance of Gentiles into the kingdom of Christ. This theme will figure prominently in Acts 15.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 14:1

XIV: 1, 2. In Iconium the two missionaries met with better success than in Antioch, but they encountered similar opposition, and from the same source. (1) " Now it came to pass in Iconium, that they went together into the synagogue of the Jews, and so spoke that a great multitude, both of the Jews and the Greeks, believed. (2) But the unbelieving Jews stirred up and disaffected the minds of the Gentiles against the brethren." The multitude of Jews and Gentiles who believed must have been " great," not in comparison to the whole population, but to the number who were usually convinced under such circumstances, and especially to the number who had just been convinced in Antioch. For we see that the unbelieving Jews were still an influential body, and the remark that they " disaffected the minds of the Gentiles" indicates that the masses of the Gentiles were still unbelievers.

It should not escape the notice of the reader, that the conviction of these people is attributed distinctly to the force of what the apostles spoke. They " so spoke that a great multitude believed." This is one among many incidental remarks of Luke, which indicate that he had no conception of the modern doctrine that faith is produced by an abstract operation of the Holy Spirit, and which confirm by historic facts the doctrine of Paul, that faith comes by hearing the word of God.

McGarvey: Act 14:3-7

3-7. This divided and excited state of the public mind continued during the whole time that Paul and Barnabas remained in the city. (3) " They continued there a long time, speaking boldly respecting the Lord, who bore testimony to the word of his favor, and granted signs and wonders to be done through their hands. (4) Yet the multitude of the city was divided: some were with the Jews, and others with the apostles. (5) But when an onset was made by both Gentiles and Jews, with their rulers, to abuse and stone time, (6) they, being aware of it, fled down to the cities of Lycaonia, Lystra, and Derbe, and the surrounding country; (7) and there they preached the gospel. " In the rapid sketch which Luke is giving us of this rather hurried missionary tour, he makes no definite note of time, to indicate how long the two missionaries remained at any particular place. The above remark, that they continued in Iconium "a long time," is the only note of the kind in the tour, and it is very indefinite. It only indicates that their stay here was long in comparison with that at most other places during this tour.

Though their preaching here was not as successful as might have been expected from the length of time employed, it received abundant attestations of the Lord's approval. The proof of this fact adduced by Luke is quite different from that often adduced for a similar purpose by modern writers. Now, the proof that a man's ministry is "owned and accepted" by the Lord, is found in the "abundant outpourings of the Spirit" which attend it; and this, in other words, means the number of "powerful conversions" with which it is rewarded. But the Lord's method of bearing testimony to the word of his favor, according to Luke, was by "granting signs and wonders to be done" by the hands of the preachers; while not a word is said, either by him or any other inspired writer, of such a spiritual attestation as is now confidently referred to. This shows that our modern revivalists have confounded the attestations of the word by signs and miracles, which was common, in apostolic times, with the exciting scenes which now occur in their revivals. This mistake not only confounds things essentially different, but assumes that the apostles were accustomed to scenes of which they never dreamed. Moreover, it erects a false and very injurious standard by which to judge whether a man's ministry is acceptable to God. If the preacher who is most successful in gaining converts is the one whose ministry is most acceptable to God, then there is not the same value in earnest piety, a blameless life, and watchful oversight of the flock which the apostolic epistles would lead us to believe; since it sometimes occurs that men who obtain the fame of great "revivalists," are quite deficient in these essential characteristics of an acceptable minister of the Word.

The onset made by the multitude, like the similar proceedings in Antioch, was instigated by the unbelieving Jews, though effected chiefly by the Gentiles and the rulers of the city. The escape of the missionaries must have been narrow, and was probably owing to the kindness of some stranger, whom Paul and Barnabas may have remembered with gratitude, but whose name will not be known to the great world till the day of eternity.

McGarvey: Act 14:8-12

8-12. The district of Lycaonia, into which the apostles had fled, was an interior district of Asia Minor, lying north of the Taurus Mountains, but of very indefinite boundaries. The exact situation of the two towns, Lystra and Derbe, is not now known. With the character of the people, however, which is the important consideration in a narrative like this, we are made sufficiently acquainted by the narrative itself. It was one of those retired districts, remote from the great marts of trade and the routes of travel, where the people retained their primitive habits, spoke their primitive dialect, and knew little of either the civilization of the Greeks, or the religion of the Jews. This rude state of society will account for some of the peculiarities of the following narrative.

Finding no Jewish synagogues, to afford them an assembly of devout hearers, the missionaries took advantage of such other opportunities as offered, to get the ears of the people. Having succeeded in collecting a crowd in Lystra, they met with the following incident: (8) " A certain man in Lystra was sitting, impotent in his feet, a cripple from his birth, who had never walked. (9) The same was listening to Paul speaking, who, looking intently upon him, and seeing that he had faith to be healed, (10) and said with a loud voice, Stand upright on your feet; and he leaped and walked about. (11) The multitude, seeing what Paul did, lifted up their voice in the speech of Lycaonia, and said, The gods have come down to us in the likeness of men. (12) And they called Barnabas Jupiter, and Paul, because he was the chief speaker, Mercury. "

Although Paul had been speaking to them of the true God, and of his Son Jesus Christ, until the cripple, at least, believed; yet, when the miracle was wrought before them, all their heathenish ideas rushed back upon their minds, and they at once supposed that they stood in the presence of gods. Such was the natural conclusion of men who had been educated from childhood to believe the strange inventions of heathen mythology. It was an honest mistake, committed through ignorance.

Their conclusion as to which of the gods had appeared, was as natural and as instantaneous as their conviction that they were gods. They had a temple, or a statue, or perhaps both, in front of their city, as we learn below, to the honor of Jupiter; hence any god who might appear to them would be naturally taken for him. But when two gods appeared together, the one who acts as chief speaker could be no other than Mercury, the god of Eloquence, and the constant attendant of Jupiter in his terrestrial visits. The remark of Luke that Paul was called Mercury "because he was the chief speaker," shows that he was familiar with Greek mythology.

McGarvey: Act 14:13

13. The people felt the warmest gratitude for the visit of their supposed gods, and gave expression to their feeling in the most approved method. (13) " Then the priest of the Jupiter that was before the city brought bulls and garlands to the gates, and, with the people, wished to offer sacrifices to them. " The garlands of flowers were designed, according to a well-known custom of the ancients, to deck the forms of the bulls about to be offered. It is not altogether certain whether the "gates" referred to are those of a private court within which Paul and Barnabas may have retired when first greeted as gods, or the gates of the city, of which there may have been two or more in the same part of the wall, and near which the apostles may have remained with a part of the crowd. The latter I regard as the most probable supposition. The sacrifices were to be offered to the supposed gods in person, and not to the image which stood before the city.

McGarvey: Act 14:14-18

14-18. Nothing could have been more unexpected or more painful to the humble missionaries, than a demonstration of this kind. The purpose of the priest and the crowd with him was, doubtless, communicated to them before the rites were commenced. (14) " Which when the apostles Barnabas and Paul heard, they rent their clothes, and ran into the crowd, crying aloud, (15) and saying, Men, why do you do these things? We are men of like passions with yourselves, preaching the gospel to you, that you should turn from these vanities to the living God, who made the heavens and the earth, and the sea, and all things that are in them; (16) who in generations past suffered all the Gentiles to go on in their own ways; (17) although he did not leave himself without testimony, doing good, and giving you rains from heaven, and fruitful seasons, filling your hearts with food and gladness. (18) And by saying these things they with difficulty restrained the people from offering sacrifice to them. "

The habit of rending one's clothes under the influence of sudden passion, which Paul and Barnabas had inherited from their ancestors, and fell into on this occasion, appears very singular to the taste of western nations. The earliest historical traces of it are found in the family of Jacob, and the example of Job; and the latest in the instance before us, which is the only one recorded of the apostles. How so childish and destructive a custom could have originated, it is difficult to imagine; but when once introduced, it is easy to see how it might be transmitted by imitation, until the use of more costly garments would put a stop to it with the economical, or the the restraints of a more enlightened piety would mollify the passions of the religious. It was, certainly, very inconsistent with the calm self-possession inculcated by Christ and the apostles; but we can excuse Barnabas and Saul on this occasion, in consideration of their early habits, which often spring unexpectedly upon men in a moment of sudden excitement.

In describing their effort to restrain the idolatry of the multitude, Luke once more reverses their names, saying Barnabas and Saul, as he did before the conversion of Sergius Paulus. This is because Barnabas was called Jupiter, and was the chief figure in this scene. The care with which Luke changes the order of their names, according as one or the other is most prominent, confirms what we have said of the pre-eminence of Barnabas previous to the commencement of this missionary tour.

Though Barnabas, on this occasion, received the chief honor at the hands of the people, yet Paul continued to play the part of Mercury which the people had assigned him; for the speech to the idolaters bears unmistakable marks of his paternity. Mr. Howson notices the coincidence between the exhortation to the Lystrians, that they "should turn from these vanities to the living God," and his remark to the Thessalonians, that they had "turned from idols to serve the living and true God;" between the remark that "in generations past God suffered the Gentiles to go on in their own ways," and his statement to the Athenians, that "the times of this ignorance God had overlooked;" and finally, between the argument by which he proves that God had not left himself without testimony among the heathen, and that in Romans, where he says (to quote the common version,) "The invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse." To which I would add, that the coincidence in thought between this speech, so far as reported, and that made in Athens to another company of idolaters is so striking, that the latter might be regarded as the same speech, only modified to suit the circumstances of the audience and the peculiarities of the occasion.

The speech and manner of the apostles finally brought the people back to their senses. It was a sad disappointment to know that their wonderful visitors were only men like themselves, and this conviction left them in great bewilderment as to the nature of the superhuman power which Paul had exerted.

Commentary -- Other

Evidence: Act 14:15

Evolutionary fraud . " Charles Dawson, a British lawyer and amateur geologist, announced in 1912 his discovery of pieces of a human skull and an apelike jaw in a gravel pit near the town of Piltdown, England...Dawson’s announcement stopped the scorn cold. Experts instantly declared Piltdown Man (estimated to be 300,000 to one million years old) the evolutionary find of the century. Darwin’s missing link had been identified. " Or so it seemed for the next 40 or so years. Then, in the early fifties...scientists began to suspect misattribution. In 1953, that suspicion gave way to a full-blown scandal: Piltdown Man was a hoax. Radiocarbon tests proved that its skull belonged to a 600-year old woman, and its jaw to a 500-year old orangutan from the East Indies." Our Times: The Illustrated History of the 20th Century

The Piltdown Man fraud wasn’t an isolated incident. The famed Nebraska Man was derived from a single tooth, which was later found to be from an extinct pig. Java Man, found in the early 20th century, was nothing more than a piece of skull, a fragment of a thigh bone, and three molar teeth. The rest came from the deeply fertile imaginations of plaster of Paris workers. Java Man is now regarded as fully human. Heidelberg Man came from a jawbone, a large chin section, and a few teeth. Most scientists reject the jawbone because it’s similar to that of modern man. Still, many evolutionists believe that he’s 250,000 years old. No doubt they pinpointed his birthday with carbon dating. However,Timemagazine(June11,1990) published a science article subtitled, " Geologists show that carbon dating can be way off." And don’t look to Neanderthal Man for any evidence of evolution. He died of exposure. His skull was exposed as being fully human, not ape. Not only was his stooped posture found to be caused by disease, but he spoke and was artistic and religious.

" Shells from living snails were carbon dated as being 27,000 years old." Science magazine, vol. 224, 1984 (emphasis added)

" Missing Link" Still Missing

" Did dinos soar? Imaginations certainly took flight over Archaeoraptor Liaoningensis, a birdlike fossil with a meat-eater’s tail that was spirited out of northeastern China, ‘discovered’ at a Tucson, Arizona, gem and mineral show last year, and displayed at the National Geographic Society in Washington, D.C. Some 110,000 visitors saw the exhibit, which closed January 17; millions more read about the find in November’s National Geographic. Now, paleontologists are eating crow. Instead of ‘a true missing link’ connecting dinosaurs to birds, the specimen appears to be a composite, its unusual appendage likely tacked on by a Chinese farmer, not evolution.

" Archaeoraptor is hardly the first ‘missing link’ to snap under scrutiny. In 1912, fossil remains of an ancient hominid were found in England’s Piltdown quarries and quickly dubbed man’s apelike ancestor. It took decades to reveal the hoax." U.S. News & World Report, February 14, 2000

" Darwin admitted that millions of ‘missing links,’ transitional life forms, would have to be discovered in the fossil record to prove the accuracy of his theory that all species had gradually evolved by chance mutation into new species. [See next page.] Unfortunately for his theory, despite hundreds of millions spent on searching for fossils worldwide for more than a century, the scientists have failed to locate a single missing link out of the millions that must exist if their theory of evolution is to be vindicated." Grant R. Jeffery, The Signature of God

" There are gaps in the fossil graveyard, places where there should be intermediate forms, but where there is nothing whatsoever instead. No paleontologist...denies that this is so. It is simply a fact. Darwin’s theory and the fossil record are in conflict." David Berlinsky

" Scientists concede that their most cherished theories are based on embarrassingly few fossil fragments and that huge gaps exist in the fossil record." Time magazine, Nov. 7, 1977

" The evolutionists seem to know everything about the missing link except the fact that it is missing." G. K. Chesterton

Evidence: Act 14:17

Scientific facts in the Bible . Job stated, " [God] made a decree for the rain, and a way for the lightning of the thunder" ( Job 28:26 ). Centuries later, scientists began to discern the " decrees [rules] for the rain." Rainfall is part of a process called the " water cycle." The sun evaporates water from the ocean. The water vapor then rises and becomes clouds. This water in the clouds falls back to earth as rain, and collects in streams and rivers, then makes its way back to the ocean. That process repeats itself again and again. About 300 years ago, Galileo discovered this cycle. But amazingly the Scriptures described it centuries before. The prophet Amos ( Amo 9:6 ) wrote that God " calls for the water of the sea, and pours them out upon the face of the earth." Scientists are just beginning to fully understand God’s " decrees for the rain."

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• 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. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 14 (Chapter Introduction)

Overview

Act 14:1, Paul and Barnabas are persecuted from Iconium; Act 14:8, At Lystra Paul heals a cripple, whereupon they are reputed as gods; Act 14:19, Paul is stoned; Act 14:21, They pass through divers churches, confirming the disciples in faith and patience; Act 14:26, Returning to Antioch, they report what God had done with them.

Poole: Acts 14 (Chapter Introduction)

CHAPTER 14

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 14 (Chapter Introduction)

(Act 14:1-7) Paul and Barnabas at Iconium.

(Act 14:8-18) A cripple healed at Lystra, The people would have sacrificed to Paul and Barnabas.

(Act 14:19-28) Paul stoned at Lystra, The churches visited again.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 14 (Chapter Introduction)

We have, in this chapter, a further account of the progress of the gospel, by the ministry of Paul and Barnabas among the Gentiles; it goes on conquering and to conquer, yet meeting with opposition, as before, among the unbelieving Jews. Here is, I. Their successful preaching of the gospel for some time at Iconium, and their being driven thence by the violence of their persecutors, both Jews and Gentiles, and forced into the neighbouring countries (Act 14:1-7). II. Their healing a lame man at Lystra, and the profound veneration which the people conceived of them thereupon, which they had much ado to keep from running into an extreme (Act 14:8-18). III. The outrage of the people against Paul, at the instigation of the Jews, the effect of which was that they stoned him, as they thought, to death; but he was wonderfully restored to life (Act 14:19, Act 14:20). IV. The visit which Paul and Barnabas made to the churches which they had planted, to confirm them, and put them into order (Act 14:21-23). V. They return to Antioch, whence they were sent forth; the good they did by the way, and the report they made to the church of Antioch of their expedition, and, if I may so say, of the campaign they had made (Act 14:24-28).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 14 (Chapter Introduction)

On To Iconium (Act_14:1-7)

The Courage Of Paul (Act_14:19-20)

Confirming The Church (Act_14:21-28)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

Easton, Burton. Early Christianity: The Purpose of Acts and Other Papers , ed. F.C. Grant. London: SPCK, 1955.

Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

Gasque, Ward. A History of the Criticism of the Acts of the Apostles . Tübingen: Mohr, 1975.

Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

Georgi, Dieter. The Opponents of Paul in Second Corinthians . Philadelphia: Fortress, 1986.

Goulder, M.D. Type and History in Acts . London: SPCK, 1964.

Guthrie, Donald. New Testament Introduction . Downers Grove, IL: InterVarsity, 1970.

Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

Harnack, Adolf. Luke the Physician , trans. J.R. Wilkinson. New York: Putnam's, 1907.

Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

Jensen, Irving. Acts: An Independent Study . Chicago: Moody, 1974.

Jeremias, Joachim. Jerusalem in the Time of Jesus , trans. F.H. and C.H. Cave. Philadelphia: Fortress, 1989.

Jervell, Jacob. Luke and the People of God: A New Look at Luke-Acts . Minneapolis: Augsburg, 1979.

Jewett, Paul. Infant Baptism and the Covenant of Grace . Grand Rapids: Eerdmans, 1978.

Jewett, Robert. A Chronology of Paul's Life . Philadelphia: Fortress, 1979.

Johnson, Luke. S haring Possessions: Mandate and Symbol of Faith . Philadelphia: Fortress, 1981.

Kim, Seyoon. The Origin of Paul's Gospel . Tübingen: J.C.B. Mohr, 1981.

Kurz, William. "Luke-Acts and Historiography in the Greek Bible," in SBL Seminar Papers 1980, ed. P.J. Achtemeier. Chico, CA: Scholars Press, 1980.

Ladd, George. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lohse, Eduard. "Pentekoste," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 6. Grand Rapids: Eerdmans, 1964.

Longenecker, Richard. Paul, Apostle of Liberty . Grand Rapids: Baker, 1977.

McRay, John. Archaeology and the New Testament . Grand Rapids: Baker, 1991.

Maddox, Robert. The Purpose of Luke-Acts . Edinburgh: T & T Clark, 1982.

Manson, T.W. The Servant-Messiah . Cambridge: Cambridge University Press, 1953.

Marshall, I.H. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Martin, Ralph. New Testament Foundations . 2 Vols. Grand Rapids: Eerdmans, 1978.

Miesner, Donald. "The Missionary Journeys Narrative: Patterns and Implications," in Perspective on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Minear, Paul. Images of the Church in the New Testament . Philadelphia: Westminster, 1977.

Moore, G.F. Judaism in the First Centuries of the Christian Era . New York: Schocken, 1971.

Moule, C.F.D. "Obligation in the Ethic of Paul," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Moulton, J.H., W.F. Howard, and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T & T Clark, 1963.

Munck, Johannes. Paul and the Salvation of Mankind , trans. Frank Clarke. Richmond, VA: John Knox, 1959.

Nickle, K.F. The Collection . London: SCM, 1966.

Norden, Eduard. Agnostos Theos . Stuttgart: Teubner, 1923.

O'Neill, J.C. The Theology of Acts in Its Historical Setting . London: SPCK, 1961.

Plevnik, Joseph. What Are They Saying about Paul? New York: Paulist Press, 1986.

Ramsay, William. Luke the Physician . London: Hodder and Stoughton, 1908.

. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

Rienecker, Fritz. A Linguistic Key to the Greek New Testament , trans. Cleon Rogers, Jr. Grand Rapids: Zondervan, 1980.

Rivkin, Ellis. A Hidden Revolution . Nashville: Abingdon, 1978.

Robertson, A.T. Luke the Historian in Light of Research . Edinburgh: T & T Clark, 1920.

Robinson, J.A.T. Twelve New Testament Studies . London: SCM, 1962.

Robbins, Vernon. "By Land and by Sea: The We-Passages and Ancient Sea Voyages," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Russell, Bob. Making Things Happen: The Power of Christian Leadership . Cincinnati: Standard, 1987.

Sanders, E.P. Paul and Palestinian Judaism . Philadelphia: Fortress, 1977.

Scharlemann, Martin. Stephen: A Singular Saint . Rome: Pontifical Biblical Institute, 1968.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ , ed. and rev. Geza Vermes, Fergus Millar, and Matthew Black. Edinburgh: T & T Clark, 1979.

Shepard, J.W. The Life and Letters of the Apostle Paul: An Exegetical Study . Grand Rapids: Eerdmans, 1956.

Sherwin-White, A.N. Roman Society and Roman Law in the New Testament . Oxford: Clarendon, 1963.

Smith, James. The Voyage and Shipwreck of St. Paul , 3rd ed. London: Longmans, Green, and Co., 1866.

Spiro, Abram. "Stephen's Samaritan Backgound," in Johannes Munck, The Acts of the Apostles , Anchor Bible. Garden City, NY: Doubleday, 1967.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Stagg, Frank and Evelyn . Woman in the World of Jesus . Philadelphia: Westminster, 1978.

Stendahl, Krister. "The Apostle Paul and the Introspective Conscience of the West," in Paul among Jews and Gentiles . Philadelphia: Fortress, 1983.

Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

Tarn, W.W. and G.T. Griffith. Hellenistic Civilization . Cleveland: World Publishing, 1969.

Torrey, C.C. The Composition and Date of Acts . Cambridge: Harvard University Press, 1916.

Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

Thornton, T.C.G. "Stephen's Use of Isaiah LXVI.1." JTS 25 (1974): 432-435.

Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

Trites, Allison. "The Importance of Legal Scenes and Language in the Book of Acts." NovT 16 (1974): 278-284.

Viviano, Benedict and Justin Taylor. "Sadducees, Angels, and Resurrection (Acts 23:8-9)." JBL 111 (1992): 496-498.

Walker, William. "Acts and the Pauline Corpus Reconsidered." JSNT 24 (1985): 3-23.

Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

Wilcox, Max. "The 'God-Fearers' in Acts - A Reconsideration." JSNT 13 (1981): 102-122.

Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV