CHAPTER 14
THE FIRST MISSIONARY JOURNEY (PAUL AND BARNABAS)—CONTINUED AND CONCLUDED
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1. Paul and Barnabas at Iconium; or, continued Opposition from the Jews (Acts 14:1-7).
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2. Paul and Barnabas at Lystra; or, the Gospel among Barbarians (Acts 14:8-20).
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3. The Homeward Journey of Paul and Barnabas; or, Back to Antioch in Syria (Acts 14:20-28).
CRITICAL REMARKS
Acts 14:1. Iconium.—Presently styled Konich. Situated south-east of Pisidian Antioch, and according to apocryphal legend the abode of the virgin martyr Thecla, who is said to have been at this time converted by Paul. Whether Iconium was a Lycaonian (Cicero, Strabo, pliny), Phrygian (Xenophon), or Pisidian (Ammianus Marcellinus) city is debated by modern writers (see “Homiletical Analysis”). Together.—κατὰ τὸ αὐτὸ, as in Acts 3:1, rather than at the same time (Holtzmann), or in the same manner (Wolf). So.—Not with such power, but with this result. The Greeks.—Having been in the synagogue these were most likely proselytes (compare Acts 13:43), and therefore a different class from those mentioned in Acts 11:20.
Acts 14:2. But the unbelieving Jews.—Lit., but the Jews having disbelieved, when the others believed, stirred up the Gentiles, etc. Better, stirred up the souls of the Gentiles and made them evil affected. κακόω occurs in the New Testament only here. How the Jews incited the Gentiles is not told; but see Acts 13:45-50; Acts 18:5-9. Only two of the persecutions recorded in the Acts (Acts 16:19; Acts 19:23) proceeded from others than Jews. The Bezan text adds, “But the Lord gave peace quickly,” which Professor Ramsay is disposed to accept as correct, in order to explain the “long time” of next verse.
Acts 14:3.—The best authorities omit and between “gave testimony” and “granted.” Spitta regards this verse as “a scrap from an independent and complete narrative” Ramsay, as “an early gloss similar to the many which have crept into the Bezan text.”
Acts 14:4. Divided.—The usual result of the gospel (see John 7:43; John 10:19; Acts 23:7).
Acts 14:5. An assault.—Should rather be an onset (R.V.), or better, “an impulse,” or inclination towards such an onset (Meyer, Alford), a hostile agitation (Zöckler), since the words “they were ware of it” seem to imply that the assault had not been made. Besides, Paul was only once stoned (2 Corinthians 11:25), whereas had this evil intention been carried out he would have twice suffered that indignity (see Acts 14:19).
Acts 14:6. Lystra.—About six hours south-south-west from Iconium, at Khatyn Serai (Sir C. Wilson), “on a hill in the centre of a valley,” “3,777 feet above the sea, and 427 above Iconium” (Ramsay). Derbe.—“The frontier city of the Roman province on the south-east” (Ramsay). The site uncertain, placed by some (Lewin, Conybeare and Howson, Farrar) twenty miles, by others (Sterrett) two miles distant from Lystra. Cities of Lycaonia.—Ptolemæus reckoned these as belonging to Isauria. “Lystra and Derbe were cities of Lycaonia Galatica—i.e., that part of Lycaonia which was attached to the province Galatia, while Iconium reckoned itself as a city of Phrygia, Galatia—i.e., the part of Phrygia which was attached to the province Galatia” (Ramsay).
Acts 14:7. And there they preached the gospel.—Codex Bezœ adds: “And the whole multitude was moved at their teaching; and Paul and Barnabas abode in Lystra”; but this cannot be accepted as original (Ramsay).
Acts 14:8. Sat.—No doubt in some public place begging like the lame man in Jerusalem (Acts 3:1). Not “dwelt” (Kuinoel).
Acts 14:9. Steadfastly beholding him.—Or, fastening his eyes upon him, as he did on Elymas (Acts 13:9), and as Peter did upon the cripple at the Gate Beautiful (Acts 3:4). Faith to be healed.—Or, faith to be saved—i.e., from his lameness, though the larger and higher meaning need not be excluded. He had, no doubt, been listening to Paul’s preaching, and given indication by his countenance that he believed the gospel message.
Acts 14:10. With a loud voice.—Speaking in a tone higher than that in which he had been preaching (compare Acts 3:6). Stand upright on thy feet.—Christ’s name not mentioned as by Peter (Acts 3:6), because probably unnecessary. And he leaped (one act) and walked.—Baur) (Paul, his Life and Works, i. 95) finds in this miracle and that of the judgment on Elymas (Acts 13:11 most undoubted tokens of an apologetic parallel with Peter who healed a lame man at the Gate Beautiful (Acts 3:1-8) and encountered a sorcerer in Samaria (Acts 8:9-24)—i.e., on first stepping out among the heathen. But as lame men and magicians were then plentiful, it is not surprising that both apostles should have met such characters; while, if both apostles were guided by the Holy Ghost, why should it be wonderful that He should lead Paul to work similar miracles with those of Peter? And more especially if (as Baur admits) such miracles were necessary to legitimate Paul’s apostleship? The Holy Ghost, one would naturally reason, would be as likely as a second century writer to know what sort of works Paul should do to secure his recognition as a Christian apostle.
Acts 14:11. The speech of Lycaonia.—Supposed by some to have been an Assyrian dialect (Jablonski), by others a corrupt form of Greek (Guhling), and by a third party a Galatian tongue, has completely disappeared, though Stephen of Byzantium, in the fifth century, reports it as then existing, and gives δέλβεια as Lycaonian for “a juniper” (Farrar, i. 381). For the chief cities of Lycaonia (Acts 14:6) see “Homiletical Analysis.” The gods are come down to us in the likeness of men.—Compare Homer’s Odyssey, xvii. 484: καὶ τε θεοὶ ξείνοισιν ἐοικότες�, παντοῖοι τελέθοντες, ἐπιστρωφῶσι πόληας, etc. “And the gods, like to strangers from foreign lands, coming forth in all sorts of shapes, visit the cities, observing both the insolence and the order (or good behaviour) of men”; and Ovid’s Metamorphosis, viii. 626: Jupiter huc, specie mortali cumque parente, venit Atlantiades positis caduciferalis. “Hither comes Jupiter in the form of a mortal, and with his parent comes herald Atlantiades (Mercury) his wings laid aside.” Such conceptions were common in New Testament times (Harnack). See further on Acts 14:11 “Hints.”
Acts 14:12. Barnabas was designated Jupiter or Zeus, probably because the older and more dignified in appearance. Paul Mercurius.—Or Hermes, because he was the chief speaker.—Lit., the leader of the discourse—i.e., because of his eloquence. “Paul is here the messenger of the Supreme God: he says in Galatians 4:14, ‘Ye received me as a Messenger of God” (Ramsay).
Acts 14:13. The priest.—Most likely the principal or high-priest of Jupiter or Zeus. Professor Ramsay regards the reading “priests” of Codex Bezœ as preferable, on the ground that the oxen and garlands would not be brought by the priest himself, but by his attendants, ministri. Which, rather, who, was.—i.e., had a statue or temple consecrated to him, before their, or the, city. “The temple of the tutelary god stood often outside of the walls” (Hackett). Unto the gates.—Of the house where the apostles lodged (De Wette, Lewin, Olshausen, Plumptre), of the temple, or most probably of the city (Meyer, Alford, Stier, Holtzmann, Hackett, and others). According to the Bezan text which reads ἐπιθύειν, the proposed sacrifice was an extra beyond the ordinary ritual—a sense which though not occurring elsewhere “seems to lie fairly within the meaning of the Compound” (Ramsay).
Acts 14:14. Rent their clothes.—From the neck downwards; the ordinary Jewish mode of expressing horror at anything seen or heard (see Ezra 9:3; Job 1:20; Job 2:12; Matthew 27:65). Ran in, leaped forth.—From the city or from the house in which they were.
Acts 14:15. Men of like passions, or, natural properties with you.—Compare Peter’s address to Cornelius, Acts 10:26; and James 5:17.
Acts 14:16. Times should be generations, and all nations, all the nations.
Acts 14:17.—The best authorities read your instead of our.
Acts 14:18. That they had not done sacrifice.—Better, from doing sacrifice unto them: τοῦ μὴ θύειν αὐτοῖς. Compare Acts 10:47.
Acts 14:19. Who persuaded, etc.—Should be who having persuaded the multitudes and having stoned Paul—i.e., they persuaded the multitude to stone the apostle (see 2 Corinthians 11:25; 2 Timothy 3:11). This is the only occasion on which Paul was stoned, the intention in Iconium (Acts 14:5) not having been carried out. Barnabas appears to have escaped their notice. It is those who advocate their opinions who have to suffer for them.
Acts 14:20. The disciples.—Among these probably stood Timothy, the apostle’s future associate (see Acts 16:1; 2 Timothy 3:11).
Acts 14:21. Taught many is better rendered made many disciples (Matthew 28:19). One of these was probably Gaius of Derbe (Acts 20:4). Gaius of Acts 19:29 was a Macedonian; he of Romans 16:23 and 1 Corinthians 1:14 a Corinthian.
Acts 14:22. We must through much tribulation (many tribulations, R.V.) enter, etc. “This is one of the few personal touches of the Acts,” which can in no way be accounted for “than by supposing that Luke was composing his history during the time of special persecution,” viz., during that of Domitian (Ramsay, St Paul, the Traveller, etc., p. 123). An interesting remark but by no means a conclusive argument, since “we” might have been used by Paul and only quoted by Luke.
Acts 14:23. Ordained.—χειροτονεῖν (2 Corinthians 8:10) signifies properly to stretch out or hold up the hand, as in voting, hence generally to appoint (see Acts 10:41). Whether the election was made by the apostles (Olshausen, Holtzmann, Hackett, Spence, Plumptre), or by the Church (Alford, Lechler, Calvin, Brown, Ramsay), is debated; though the example of Acts 6:2-6 would seem to indicate that the apostles admitted into office by ordination those whom the people had chosen by show of hands. Elders, presbyters.—Those appointed in each Church to watch over the disciples, and thence called “overseers” (Acts 20:28). In Jewish Churches these officials were mostly styled “presbyters” or “elders,” in Gentile Churches “overseers” or “bishops”; but that the two were exactly synonymous appears from their interchangeability (Acts 20:17; Acts 20:28; Titus 1:5; Titus 1:7). Elsewhere (Ephesians 4:11) they are designated pastors or shepherds and teachers. Prayed with fasting does not point to later liturgical use as its origin (Holtzmann), but later liturgical use rests on apostolic practice, as here exemplified.
Acts 14:25. When they had preached the word (some MSS. add of the Lord) in Perga.—This they did not do on their outward journey (Acts 13:13). What success, if any, attended Paul’s labours is not stated, perhaps because it was not encouraging (Hackett). Attalia or Attaleia (see “Homiletical Analysis”) was sixteen miles distant from Perga.
Acts 14:27. A door of faith.—A favourite metaphor with Paul (compare 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) which Luke may have derived from him (Alford).
Acts 14:28. Long time.—Lit., no little time. Calculations show this period to have embraced the year A.D. 48 and 49 (see “Homiletical Analysis”).