Acts of the Apostles 14:1-23 Antique Commentary Notes

A.T. Robertson Act 13:1
In the church that was there (kata tēn ousan ekklēsian). Possibly distributed throughout the church (note “in the church” Act_11:26). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch.

Prophets and teachers (prophētai kai didaskaloi). All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in Act_11:28. The double use of te here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (Act_11:22) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour’s cross. Lucius of Cyrene was probably one of the original evangelists (Act_11:20). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas).

Foster-brother (suntrophos). Old word for nourished with or brought up with one collactaneus (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch.

John Gill-Act 13:1 Now there were in the church that was at Antioch,…. This was Antioch in Syria, where was a Gospel church, and where the disciples were first called Christians; from whence Saul and Barnabas had been sent to Jerusalem, with a supply for the poor saints there, in a time of famine, and from whence they were now returned: and here were

certain prophets and teachers; who were both prophets and teachers, though these are sometimes distinguished; who had both a gift of foretelling things to come, as Agabus and others, and of explaining the prophecies of the Old Testament, and of teaching the people evangelic truths; these, at least some of them, came from Jerusalem hither, Act_11:27.

As Barnabas, and Simeon that was called Niger; the former of these was a Levite, and of the country of Cyprus, who sold his land and brought the money to the apostles; and who was first sent hither by the church at Jerusalem, upon hearing that many in this place believed, and turned to the Lord, Act_4:36 but of the latter no mention is made elsewhere; by his first name he appears to be a Jew, who by the Romans was called Niger; very likely from the blackness of his complexion, for that word signifies “black”: and so the Ethiopic version interprets it:

and Lucius of Cyrene; who very probably was one of the synagogue of the Cyrenians, and seems manifestly to be one of the men of Cyrene, that went abroad upon the persecution raised at the death of Stephen, Act_6:9 he is said to be bishop of Cyrene; some take him to be the same Lucius mentioned in Rom_16:21 and others think he is the same with Luke the Evangelist:

and Manaen, which had been brought up with Herod the tetrarch: or his foster brother. The Syriac version calls him Manail, and one of Stephens’s copies Manael, and the Ethiopic version Manache, and renders what is said of him, “the son of king Herod’s nurse”; which accounts for their being brought up, nourished, and suckled together: the name seems to be the same with Menachem, or Menahem, a name frequent with the Jews; there was one of this name, who was very intimate with Herod the great, and was in his service, though before he was vice president of the sanhedrim: the account that is given of him is this (z):

“Hillell and Shammai received from them (i.e. from Shemaia and Abtalion, who were presidents before them), but at first there were Hillell and Menahem, but Menahem went out, לעבודת המלד, “into the service of the king”, with fourscore men clad in gold—Menahem was a very wise man, and a sort of a prophet, who delivered out many prophecies; and he told Herod when he was little, that he should reign; and after he was king, he sent for him, and he told him again, that he should reign more than thirty years, and he reigned thirty seven years, and he gave him great riches.”

Of this Menahem, and of his going into the king’s service, mention is made elsewhere (a): now though this Menahem cannot be the same with Manaen here, yet this Manaen, as Dr. Lightfoot conjectures, might be the son of him, and called after his name; who might be brought up with the son of Herod the great, here called the tetrarch; and who was Herod Antipas, the same that beheaded John the Baptist: and Saul; who afterwards was called Paul.
(z) Juchasin, fol. 19. 1. (a) Misn. Chagiga, c. 2. sect. 2. & Maimon. & Bartenora in ib. & T. Bab. Chagiga, fol. 16. 2.

A.T. Robertson
Act 13:2
As they ministered to the Lord (leitourgountōn autōn toi kuriōi). Genitive absolute of leitourgeō, old verb, used of the Attic orators who served the state at their own cost leōs or laos, people, and ergon, work or service). Common in the lxx of the priests who served in the tabernacle (Exo_28:31, Exo_28:39) like leitourgia (Luk_1:23) which see. So in Heb_10:11. In Rom_15:27 of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use.

And fasted (kai nēsteuontōn). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luk_18:12). Note fasting also in the choice of elders for the Mission Churches (Act_14:23).

Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world.

Separate me (aphorisate dē moi). First aorist active imperative of aphorizō, old verb to mark off boundaries or horizon, used by Paul of his call (Rom_1:1; Gal_1:15). The Greek has dē, a shortened form of ēdē and like Latin jam and German doch, now therefore. It ought to be preserved in the translation. Cf. Luk_2:15; Act_15:36; 1Co_6:20. Moi is the ethical dative. As in Act_13:1Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work.
Whereunto (ho). Here eis has to be repeated from eis to ergon just before, “for which” as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.

John Gill
Act 13:2 As they ministered to the Lord,…. That is, the five prophets and teachers before mentioned; and whose ministry lay in preaching the Gospel, teaching the people the doctrines of it, and expounding prophecies, and also in prayer; to which latter the Syriac version restrains their ministry, rendering it, “as they prayed to God”; but the phrase seems to be more extensive: “and fasted”; which the Jews were much used to, and the believing ones had not yet left it off; their custom was to fast on Mondays and Thursdays: See Gill on Luk_18:12. Whether it was on one of those days, that these men were ministering and fasting, is not certain; but this we may be sure of, it was not on the Jewish sabbath, for on that day they never fasted; very likely that this was a fast appointed and fixed among themselves, on some particular occasion; it may be on account of the famine, which was at this time, Act_11:28.

The Holy Ghost said; either with an articulate voice, or by an internal impulse, upon the minds of three of the prophets:

separate me Barnabas and Saul, for the work whereunto I have called them; the work which the Holy Ghost had appointed, and called them to before this, was to go and preach the Gospel among the Gentiles, distinct from the Jews, of which we read in the latter part of this chapter; and now he would have them be separated from their brethren, as Aaron and his sons were from theirs, and be sent forth from hence directly, upon that work: this shows the Spirit to be a person, since speaking and commanding in an authoritative way, and calling to a work, are ascribed unto him; and that he is a divine person, and truly God, and equal with God, since calling to a sacred office is attributed to him; and a separation to it is ordered for himself, for his service, honour, and glory; he does not say separate them to the Lord, or to God, but to me.

Adam Clarke
Act 13:3
And when they had fasted and prayed, and laid their hands on them -
1. They fasted: this was probably done by the whole Church.
2. They prayed, that God would bless and prosper them in their work.
3. They land hands upon them; thus solemnly appointing them to that particular work.

But was it by this fasting, praying, and imposition of hands that these men were qualified for this work? No. God had already called them to it, Act_13:2, and he who called them had qualified them. Both their call and their qualification came from God; but he chose that they should have also the sanction of that Church of which they had been members; and therefore he said, Separate me, etc. The ordination of elders among the Jews was by three persons; and here we find three, Simeon, Lucius, and Manaen, ordaining two others, Barnabas and Saul. But how did the Jews ordain? Not by imposition of hands: this is strictly forbidden, see Maimon. Sanh. chap. 4. “After what manner is the ordaining of elders for ever? Not that they should lay their hands on the head of an elder; but only that they should call him Rabbi, and say to him, Behold, thou art ordained, and hast power of judging, etc.” It is remarkable that the imposition of hands in the ordaining of elders was not used among the ancient Jews, probably never under the first temple; and rarely, if ever, under the second. See Lightfoot on this place. The Church at Antioch, however, did depart from this custom: they put their hands on the heads of Barnabas and Saul; thus designating them to be the persons whom they, under the direction of the Holy Spirit, sent to preach the Gospel of Christ to the heathen.
When the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them, and the elders of the Church, in consequence, prayed, fasted, and laid their hands upon them, they certainly understood that by acting thus they fulfilled the mind of the Spirit. Hence, is it not evident that, when the elders of the Church of God have good reason to believe that He has called certain persons to the work of the ministry, and qualified them for that work, they should proceed as the elders of the Church of Antioch did; and by fasting, prayer, and imposition of hands, separate those persons for the work whereunto God has called them. Such persons will consider themselves accountable to God and his Church, and should take care how they use the gift and authority received from both. Is it not being wise above what is written to say, “When God has called and given authority, there is no need of ordination or appointment from man?” I would just ask the objector, Why, then, when God had called Barnabas and Saul to the work, did he command the Church to separate them to him for that very work? And why did they, in obedience, fast, pray, and lay hands upon them? I shall dispute with no man about the superior excellence of the episcopal or presbyterian form in ordination: if all the preliminaries be right, they may be both equally good, for all that I have ever been able to learn to the contrary; but that there should be some proper scriptural form attended to, I am fully satisfied. Besides, if the plan of the Church at Antioch were regularly and faithfully followed, in sending forth the ministers of the Gospel, no man can prove that God would not own them in an especial manner, and more particularly prosper their work. But, O ye rulers of the Church! be careful, as ye shall answer it to God, never to lay hands on the head of a man whom ye have not just reason to believe God has called to the work; and whose eye is single, and whose heart is pure. Let none be sent to teach Christianity, who have not experienced it to be the power of God to the salvation of their own souls. If ye do, though they have your authority, they never can have the blessing nor the approbation of God. “I sent them not: therefore they shall not profit this people at all, saith the Lord.” Jer_23:32.

John 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.

(f) Euseb. Eccl. Hist. l. 6. c. 19. & l. 7. c. 28, 30. (g) Catalog. Script. Eccles. fol. 102. H. (h) Magdeburg. Hist. Eccles. cent. 5. c. 7. p. 418. c. 10. p. 596. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. cent. 8. c. 2. p. 4.

A.T. 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.

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.”

John 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.

John 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.

Adam 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.

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

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

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.

A.T. 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).

A.T. 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).

To entreat them shamefully (hubrisai). First aorist active infinitive of hubrizō, old verb to insult insolently. See Mat_22:6; Luk_18:32.

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).

Albert 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.

John 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.

(i) Vid. Hiller. Onomasticum Sacrum, p. 870. (k) Geograph. l. 5. c. 4. (l) Ib. l. 12. (m) De locis Hebraicis, fol. 96. A. D. (n) Vid. Hiller. ib. p. 870, 871. (o) Targum Onkelos in Gen. xxx. 37. (p) T. Hieros. Cetubot, fol. 31. 4. T. Bab. Roshhashana, fol. 23. 1. & Succa, fol. 32. 2.

Albert 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.

John 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).

(q) Magdeburg. Hist. Eccles. cent. 6. c. 2. p. 4.

A.T. 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.

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.
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.

Had walked (periepatēsen). So best MSS., first aorist active indicative “walked,” not periepepatēkei, “had walked” (past perfect active).

A.T. Robertson
Act 14:9
The same (houtos). Just “this one.”

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.
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.

He had faith (echei pistin). Present active indicative retained in indirect discourse.

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).

A.T. 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.

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).

A.T. Robertson
Act 14:11
Lifted up their voice (epēran tēn phōnēn autōn). First aorist active of epairō. In their excitement they elevated their voices.

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.

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.

Adam 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.

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.
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….
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.

Adam 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.

Albert 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.

Adam 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.

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….

…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.

A.T. 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!
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).

John 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.

A.T. Robertson
Act 14:15
Sirs (andres). Literally, Men. Abrupt, but courteous.

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.

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).

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.

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).

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.

Adam 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.”

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.

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

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.

Albert 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.

A.T. Robertson
Act 14:19
But there came thither Jews from Antioch and Iconium (Epēlthan de apo Antiocheias kai Ikoniou Ioudaioi). Came to or upon them, epēlthan, second aorist (ingressive) indicative of eperchomai. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (Act_14:22). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work.

Having persuaded the multitudes (peisantes tous ochlous). First aorist (effective) active participle of peithō. They had complete success with many and struck at the psychological moment.

They stoned Paul (lithasantes ton Paulon). First aorist active participle of lithazō, late verb from lithos for throwing stones (used by Paul referring to this one incident when alone he was stoned, 2Co_11:25). The wounds inflicted may have left some of the scars (stigmata) mentioned in Gal_6:17. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40) and Ephesus (19:23-41).

Dragged him out of the city (esuron exō tēs poleōs). They hurled Stephen outside of the city before stoning him (Act_7:58). It was a hurried and irregular proceeding, but they were dragging (imperfect active of surō, old verb) Paul out now.

Supposing that he were dead (nomizontes auton tethnēkenai). Present active participle with infinitive (second perfect active of thnēskō) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul’s escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day’s work for them all. Luke does not say that Paul was actually dead.

A.T. Robertson
Act 14:20
Stood round about him (kuklōsantōn auton). Genitive absolute with first aorist active participle of kukloō, old verb from kuklos (circle, cycle) to make a circle round, to encircle. The would-be murderers left and a group of disciples gathered round to see if Paul was dead or alive and, if dead, to bury him. In that group Timothy may very well have been along with Eunice and Barnabas. Timothy, a lad of about fifteen, would not soon forget that solemn scene (2Ti_3:11). But Paul suddenly (apparently a miraculous recovery) rose up (anastas) and entered the city to the surprise and joy of the disciples who were willing to brave persecution with Paul.

With Barnabas (sun tōi Barnabāi). With the assistance of Barnabas. It was plainly unwise to continue in Lystra so that they set out on the next day (tēi epaurion, ten times in Acts), shaken and bruised as Paul was. Derbe was some forty miles distant, near the pass to the Cilician Gates.

Albert Barnes
Act 14:20
Howbeit – Notwithstanding the supposition that he was dead.

As the disciples stood round about him – It would seem that they did not suppose I that he was dead; but might be expecting that he would revive.

He rose up … – Most commentators have supposed that this was the effect of a miracle. They have maintained that he could not have risen so soon, and entered into the city, without the interposition of miraculous power (Calvin, Doddridge, Clarke, etc.). But the commentators have asserted what is not intimated by the sacred penman. The probability is that he was stunned by a blow – perhaps a single blow and after a short time recovered from it. Nothing is more common than thus by a violent blow on the head to be rendered apparently lifeless, the effect of which soon is over, and the person restored to strength. Pricaeus and Wetstein suppose that Paul feigned himself to be dead, and when out of danger rose and returned to the city. But this is wholly improbable.

And came into the city – It is remarkable that he should have returned again into the same city. But probably it was only among the new converts that he showed himself. The Jews supposed that he was dead; and it does not appear that he again exposed himself to their rage.

And the next day … – The opposition here was such that it was vain to attempt to preach there any longer. Having been seen by the disciples after his supposed death, their faith was confirmed, and he departed to preach in another place.
To Derbe – Act_14:6.

Albert Barnes
Act 14:21
Had taught many – Or, rather, had made many disciples (margin).

To Lystra – Act_14:6.

And to Iconium – Act_14:1. We have here a remarkable instance of the courage of the apostles. In these very places they had been persecuted and stoned, and yet in the face of danger they ventured to return. The welfare of the infant churches they deemed of more consequence than their own safety; and they threw themselves again into the midst of danger, to comfort and strengthen those just converted to God. There are times when ministers should not count their own lives. dear to them Act_20:24, but when they should fearlessly throw themselves into the midst of danger, confiding only in the protecting care of their God and Saviour.

A.T. Robertson
Act 14:22
Confirming (epistērizontes). Late verb (in lxx), in N.T. only in Act_14:22; Act_15:32, Act_15:41, to make more firm, to give additional (epi) strength. Each time in Acts the word is used concerning these churches.

To continue in the faith (emmenein tēi pistei). To remain in with locative, old verb. It is possible that pistis here has the notion of creed as Paul uses it later (Col_1:23 with epimenō; 1Ti_5:8). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out.

We must (dei hēmās). It does not follow from this use of “we” that Luke was present, since it is a general proposition applying to all Christians at all times (2Ti_3:12). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul’s work. It all sounds like quotation of Paul’s very language. Note the change of construction here after parakalountes (infinitive of indirect command, emmenein, but hoti dei, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Act_20:20) and as Jesus had done (Joh_16:33). These saints were already converted.

Albert Barnes
Act 14:22
Confirming – “strengthening” ἐπιστηρίζοντες epistērizontes. The expression “to confirm” as in some churches a technical signification, denoting “to admit to the full privileges of a Christian by the imposition of hands” (Johnson). It is scarcely necessary to say that the word here refers to no such rite. It has no relation to an imposition of hands, or to the thing which is usually supposed to be denoted by the rite of “confirmation.” It means simply that they established, strengthened, made firm, or encouraged by the presentation of truth and by the motives of the gospel. Whether the rite of confirmation, as practiced by some churches, be founded on the authority of the New Testament or not, it is certain that it can receive no support from this passage. The truth was, that these were young converts; that they were surrounded by enemies, and exposed to temptations and to dangers; that they had as yet but a slight acquaintance with the truths of the gospel, and that it was therefore important that they should be further instructed in the truth, and established in the faith of the gospel. This was what Paul and Barnabas returned to accomplish. There is not the slightest evidence that they had not been admitted to the full privileges of the church before; or that any ceremony was now performed in confirming or strengthening them.

The souls – The minds, the hearts, or the disciples themselves.

Disciples – They were as yet scholars, or learners, and the apostles returned to instruct them further in the doctrines of Christ.

And exhorting them … – Act_13:43.

In the faith – In the belief of the gospel.

And that we must – καὶ ὅτι δεῖ kai hoti dei. That it is fit or proper that we should. Not that it is fixed by any fatal necessity, but that we are not to expect that it will be otherwise. We are to calculate on it when we become Christians. Why it is proper, or fit, the apostle did not state. But we may remark that it is proper:
(1) Because such is the opposition of the world to pure religion that it cannot be avoided. Of this they had had striking demonstration in Lystra and Iconium.
(2) It is necessary to reclaim us from wandering, and to keep us in the path of duty, Psa_119:67, Psa_119:71.
(3) It is necessary to wean us from the world; to keep before our minds the great truth that we have here “no continuing city and no abiding place.” Trial here makes us pant for a world of rest. The opposition of sinners makes us desire that world where “the wicked shall cease from troubling,” and where there shall be eternal friendship and peace.
(4) When we are persecuted and afflicted, we may remember that it has been the lot of Christians from the beginning. We tread a path that has been watered by the tears of the saints, and rendered sacred by the shedding of the best blood on the earth. The Saviour trod that path; and it is enough that the “disciple be as his master, and the servant as his lord,” Mat_10:24-25.

Through much tribulation – Through many afflictions.

Enter into the kingdom of God – Be saved. Enter into heaven. See the notes on Mat_3:2.

A.T. Robertson
Act 14:23
And when they had appointed for them elders in every church (cheirotonēsantes de autois kat’ ekklēsian presbuterous). They needed also some form of organization, though already churches. Note distributive use of kata with ekklēsian (Act_2:46; Act_5:42; Tit_1:5). Cheirotoneō (from cheirotonos, extending the hand, cheir, hand, and teinō, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in 2Co_8:19, and then to appoint without regard to choice as in Josephus (Ant. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. So in Act_10:41 the compound procheiratoneō is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (katastēsōmen) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Tit_1:5) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas “ordained” them as we say, though the word cheirotoneō does not mean that. “Elders” were mentioned first in Act_11:30. Later Paul will give the requirements expected in these “elders” or “bishops” (Phi_1:1) as in 1Ti_3:1-7; Tit_1:5-9. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (Act_11:26), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phi_1:1) and Ephesus (Act_20:17, Act_20:28 ) that each church (one in each city) “had its college of elders” (Hackett) as in Jerusalem (Act_21:18 ). Elder (presbuteros) was the Jewish name and bishop (episkopos) the Greek name for the same office. “Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities” (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Ti_3:2; Tit_1:9; 1Co_12:28, 1Co_12:30; Eph_4:11).

Had prayed with fasting (proseuxamenoi meta nēsteiōn). It was a serious matter, this formal setting apart of these “elders” in the churches. So it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (Act_13:3) on this mission tour.

They commended them to the Lord (parethento autous tōi kuriōi). Second aorist middle indicative of paratithēmi. Old and solemn word, to entrust, to deposit as in a bank (1Ti_1:18; 2Ti_2:2). Cf. parathēkē in 1Ti_6:20; 2Ti_1:12, 2Ti_1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luk_22:32).
On whom they had believed (eis hon pepisteukeisan). Past perfect indicative (without augment) of pisteuō. They had “trusted” in Jesus (2Ti_1:12) and Paul now “entrusts” them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.

Albert Barnes
Act 14:23
And widen they had ordained – χειροτονήσαντες cheirotonēsantes. The word “ordain” we now use in an ecclesiastical sense, to denote “a setting apart to an office by the imposition of hands.” But it is evident that the word here is not employed in that sense. That imposition of hands might have occurred in setting apart afterward to this office is certainly possible, but it is not implied in the word employed here, and did not take place in the transaction to which this word refers. The word occurs in only one other place in the New Testament, 2Co_8:19, where it is applied to Luke, and translated, “who was also chosen of the church (that is, appointed or elected by suffrage by the churches) to travel with us, etc.” The verb properly denotes “to stretch out the hand”; and as it was customary to elect to office, or to vote, by stretching out or elevating the hand, so the word simply means “to elect, appoint, or designate to any office.” The word here refers simply to an “election” or “appointment” of the elders. It is said, indeed, that Paul and Barnabas did this. But probably all that is meant by it is that they presided in the assembly when the choice was made. It does not mean that they appointed them without consulting the church; but it evidently means that they appointed them in the usual way of appointing officers, by the suffrages of the people. See Schleusner, and the notes of Doddridge and Calvin.

Ordained them – Appointed for the disciples, or for the church. It is not meant that the elders were ordained for the apostles.

Elders – Greek: presbyters. Literally, this word refers to the aged. See the notes on Act_11:30. But it may also be a word relating to office, denoting those who were more experienced than others, and who were chosen to preside over and to instruct the rest. What was the nature of this office, and what was the design of the appointment, is not intimated in this word. All that seems to be implied is, that they were to take the charge of the churches during the absence of the apostles. The apostles were about to leave them. They were just organized into churches: they were inexperienced; they needed counsel and direction; they were exposed to dangers; and it was necessary, therefore, that persons should be designated to watch over the spiritual interests of the brethren. The probability is, that they performed all the functions that were required in the infant and feeble churches; in exhorting, instructing; governing, etc. The more experienced and able would be most likely to be active in exhorting and instructing the brethren; and all would be useful in counseling and guiding the flock. The same thing occurred in the church at Ephesus. See the notes on Act_20:17-28. It is not improbable that the business of instructing, or teaching, would be gradually confined to the more talented and able of the elders, and that the others would be concerned mainly in governing and directing the general affairs of the church.

In every church – It is implied here that there were elders in each church; that is, that in each church there was more than one. See Act_15:21, where a similar phraseology occurs, and where it is evident that there was more than one reader of the Law of Moses in each city. Compare Tit_1:5, “I left thee in Crete, that thou shouldst …ordain elders in every city”; Act_20:17, “And from Miletus he sent to Ephesus, and called the elders of the church.” It could not mean, therefore, that they appointed a single minister or pastor to each church, but they committed the whole affairs of the church to a bench of elders.

And had prayed with fasting – With the church. They were about to leave them. They had entrusted the interests of the church to a body of men chosen for this purpose; and they now commended the church and its elders together to God. Probably they had no prospect of seeing them again, and they parted as ministers and people should part, and as Christian friends should part, with humble prayer, commending themselves to the protecting care of God.

They commended them … – They committed the infant church to the guardianship of the Lord. They were feeble, inexperienced, and exposed to dangers; but in his hands they were safe.

To the Lord … – The Lord Jesus. The connection shows that he is particularly referred to. In his hands the redeemed are secure. When we part with Christian friends, we may, with confidence, leave them in his holy care and keeping.