Actschapter 14
28 verses · Luke · about AD 62 · Acts
Paul and Barnabas appointed elders for them in each church, praying and fasting as they entrusted them to the Lord, in whom they had believed.
Introduction
Luke, Acts, Acts Overview.
Luke follows Paul and Barnabas deeper into the interior of Asia Minor, into towns where Greek was a second language. He wrote for readers who would face the same mix of welcome and violence. The chapter shows the gospel meeting a crowd with no Scripture at all, a crowd that wanted to worship the preachers. Listen for how the message changes when the hearers are pagans, and for how quickly praise turns to stones. Then mark what the two men do on the way home, and what they report when they arrive.
Context
- Who
- Theophilus and Gentile readers, seeing what happened when the gospel reached people with no Jewish background at all.
- What
- The preaching at Iconium, the healing and the stoning at Lystra, the work at Derbe, the return through the churches with elders appointed, and the report at Antioch.
- Where
- Iconium, then Lystra and Derbe in Lycaonia within the Roman province of Galatia, and back through Pisidia and Pamphylia to Perga, Attalia and Syrian Antioch.
- When
- About AD 47 to 48 on the usual reckoning, the close of the first mission before the council at Jerusalem.
- Why
- To show the gospel taking root among Gentiles with no tie to the synagogue, and churches established with elders in the face of persecution.
Historical context
Lystra was a Roman colony but a country one, and the crowd shouts in Lycaonian, the local language, which is why Paul and Barnabas do not realize at first what is being said. That single detail says how far from the Greek-speaking cities they had come.
Show the rest of the historical context, 3 more paragraphs
Calling them Zeus and Hermes was not random. A local legend, told by the Roman poet Ovid, had Zeus and Hermes visiting that region disguised as travellers; only one old couple took them in, and the neighbours who turned them away were destroyed. A town with that story in its bones would not make the same mistake twice.
The priest brings oxen and garlands to the gates, the standard shape of a Greek sacrifice, with the animals decked before slaughter. Paul and Barnabas tearing their clothes was the recognized Jewish sign of horror at blasphemy.
The same crowd stones Paul days later, after opponents arrive from the cities behind them. Mobs turned fast in honour-shame towns, and a man dragged outside the walls and left for dead was assumed to be finished.
Significance
Readers who had never known Israel's Scriptures got their first sight here of how the gospel was preached to them: not from Moses and the prophets but from rain, harvests, and full stomachs, the witness God had left with every nation.
Show the rest of the significance, 1 more paragraph
The end of the chapter mattered just as much. Paul went back through the towns where he had nearly been killed, appointed elders in each church, and told them plainly that entering the kingdom would mean many hardships. Nothing was promised except that they would not be left leaderless.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Iconium: A City Divided and a Plot to Stone Them
Acts 14:1-2
into the Jewish synagogue: At Iconium a great number of Jews and Greeks believed, and the split runs through the synagogue. The unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers, the method that follows the apostles to Lystra in verse 19.
Acts 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.”
poisoned their minds against the brothers: Codex Bezae adds that the Lord soon gave the brothers peace. The addition eases the step to verse 3, where Paul and Barnabas stay a considerable time and speak boldly. Luke's shorter text sets the hostility and the long stay side by side.
Acts 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. 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).”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
spent considerable time there: Paul and Barnabas spent considerable time there, speaking boldly for the Lord, the boldness asked for in 4:29. The Lord affirmed the message of His grace by enabling them to perform signs and wonders, the signs serving the word.
Acts 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.”
Acts 14:4-5
The people of the city: were divided, some siding with the Jews and others with the apostles. Gentiles and Jews, groups elsewhere at odds, join with their rulers to mistreat and stone them.
Acts 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 14:4
“What Christ spoke of came to pass: "Do not think that I came to bring peace on earth; I did not come to bring peace, but a sword" (Matt. 10:34).”
Theophylact of Ohrid · written before 1107 · Commentary on Actspatristic
set out to mistreat and stone them: Stoning was the penalty for blasphemy in Leviticus 24:16, and here Gentiles and Jews set out to stone Paul and Barnabas as blasphemers. Paul had kept the coats at Stephen's stoning in 7:58, and now the stones are meant for him.
Acts 14:5
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Acts 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.”
Acts 14:6-7
found out about it: They fled to Lystra and Derbe, as the Lord told his disciples in Matthew 10:23. They continued to preach the gospel in the new ground as soon as the old closed against them.
Acts 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Acts 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.”
Acts 14:6
“AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. There being no mention of the synagogue at Lystra, it is probable there were too few Jews there to form one.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
where they continued to preach the gospel: The gospel they continued to preach founded churches in the Lycaonian cities, then part of the Roman province of Galatia. W. M. Ramsay held that Paul's letter to the Galatians was sent to these churches of Lystra, Derbe, Iconium and Antioch. J. B. Lightfoot placed its readers further north.
Acts 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 14:7
“The flight of the apostles was tnot more from fear than from their love of the word of God.”
Rabanus Maurus · written before 856 · Commentary (church-history corpus)patristic
Mistaken for Gods at Lystra, Then Left for Dead
Acts 14:8-10
a man crippled in his feet: In Lystra sat a man lame from birth who had never walked, as hopeless a case as the lame man Peter healed in 3:2. Paul saw that he had faith to be healed, and the man jumped up and began to walk.
Acts 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Acts 14:8
“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. xxxv. 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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
saw that he had faith to be healed: To be healed renders a verb that also means to be saved, the word of Luke 7:50 and 8:48. The man had been listening to Paul, so his faith came by hearing, as Romans 10:17 puts it. Paul read that faith in his face.
Acts 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.”
2 more voices on this verse
Acts 14:9
“There was not found such great faith in Israel as was among the Gentiles, Matt. viii. The cure wrought: Paul, perceiving that he had faith to be healed, brought the word and healed him, Ps. cvii. Note, God will not disappoint the desires that are of his own kindling, nor the hopes of his own raising.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Acts 14:9
“And seeing that he had faith to be healed. And that one seeks money in the Jewish manner, but this one seeks salvation from the apostles through faith.”
Bede · written before 735 · Commentary on Actspatristic
In a loud voice Paul called out: The lame man leaps as Isaiah 35:6 foretold of the day God comes to save. The loud voice let the whole crowd hear the command. Their cry in verse 11 answers what they heard and saw.
Acts 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Acts 14:11-13
When the crowds saw: The crowds shout in the Lycaonian language that the gods have come down, calling Barnabas Zeus and Paul Hermes, because he was the chief speaker. Ovid records a story of Zeus and Hermes visiting this region in disguise.
Acts 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.”
Barnabas they called Zeus: Hermes was the messenger and spokesman of the gods. Chrysostom took Barnabas to have the more dignified bearing, which suited Zeus. Ramsay reports an inscription near Lystra dedicating a statue to Zeus and Hermes together.
Acts 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
whose temple was just outside the city: The phrase reflects a cult title, Zeus whose temple stood before the city. The wreaths were woollen garlands put on the bulls for sacrifice. Ramsay and Knowling both read the title as local worship Luke knew well.
Acts 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.”
1 more voice on this verse
Acts 14:13
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Acts 14:14-15
found out about this: Barnabas and Paul tore their clothes, the Jewish sign of horror at blasphemy, and rushed into the crowd. They refuse the honor: We too are only men, human like you.
Acts 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.”
1 more voice on this verse
Acts 14:14
“Barnabas and Paul heard--Barnabas is put first here, apparently as having been styled the "Jupiter" of the company. they rent their clothes and ran in--rather (according to the true reading), "ran forth." among the people, crying out . . .”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
turn from these worthless things: Worthless things renders the word the Greek Old Testament uses for idols, as at Jeremiah 8:19. The description of God who made heaven, earth and sea follows Exodus 20:11 and Psalm 146:6. The Lystrans heard Scripture unnamed.
Acts 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.”
Acts 14:16-18
He let all nations: To a crowd without Scripture Paul argues from what all can see, the method he widens at Athens in 17:22 to 31. God has not left Himself without testimony: He gives rain from heaven and fruitful seasons, a witness in harvest given to every nation.
Acts 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Acts 14:16
“Who in times past - He prevents their objection, "But if these things are so, we should have heard them 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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Acts 14:16
“Who in times past suffered all nations to walk in their own ways--that is, without extending to them the revelation vouchsafed to the seed of Abraham, and the grace attending it; compare Ac 17:30; Yet not without guilt on their part was this privation (Ro 1:20, &c.).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
He gives you rain from heaven: Strabo, Geography 12.6.1, describes the Lycaonian plain as bare and short of water, so rain and harvest were daily concerns there. Paul makes the same argument from creation at Romans 1:20. Food and gladness are God's gifts.
Acts 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.”
1 more voice on this verse
Acts 14:17
“In Lycaonia, where, as ancient writers attest, rain is peculiarly scarce, this allusion would have all the greater effect. filling our hearts with food and gladness--a natural colloquialism, the heart being gladdened by the food supplied to the body.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
could hardly stop the crowds: Codex Bezae ends the verse with the crowds sent home. Paul and Barnabas could hardly stop the sacrificing, so deep did the old worship run. That left the crowds open to the Jews from Antioch and Iconium in verse 19.
Acts 14:18
"And saying these things, they scarcely stopped the multitudes"-indeed by this very thing they gained most admiration-"from sacrificing to them." Do you observe that this was the point with them to put an end to that madness?
John Chrysostom · written before 407 · Homily on Acts 31patristic
2 more voices on this verse
Acts 14:18
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Acts 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.”
Acts 14:19-20
some Jews arrived from Antioch: Jews from Antioch and Iconium won over the crowds, and they stoned Paul and dragged him outside the city, presuming he was dead. He got up and went back into the city, and Paul counts this stoning among his sufferings in 2 Corinthians 11:25.
Acts 14:19
“Popular breath turns like the wind. If Paul would have been Mercury, he might have been enthroned, nay, he might have been enshrined; but, if he will be a faithful minister of Christ, he shall be stoned, and thrown out of the city.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Acts 14:19
“The words seem to imply that it was the Jews who did this; and no doubt they took the lead (Ac 14:19), but it was the act of the instigated and fickle multitudes along with them. drew him out of the city--By comparing this with Ac 7:58 it will be seen that the Jews were the chief actors in this scene.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
the disciples had gathered around him: Disciples gathered at the place of the stoning, so Lystra already had believers. Timothy of Lystra, named at 16:1, may have been among them, and 2 Timothy 3:11 recalls these sufferings to him. Paul names Lystra in that letter.
Acts 14:20
“But certainly the impression naturally left on the mind by the words is that the restoration was miraculous; and so the best interpreters understand the words. This is confirmed by what follows. came into the city--Noble intrepidity! next day he departed with Barnabas to Derbe--a journey for which he could hardly be fit if his recovery had been natural.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
Acts 14:20
“But as the disciples stood round - Probably after sunset. The enraged multitude would scarce have suffered it in the day time: he rose and went into the city - That he should be able to do this, just after he had been left for dead, was a miracle little less than a resurrection from the dead.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Acts 14:20
“The disciples stood round about him - No doubt in earnest prayer, entreating the Author of life that his soul might again return to its battered tenement. He rose up - Miraculously restored, not only to life, but to perfect soundness so that he was able to walk into the city, that his persecutors might see the mighty power of God in his restoration, and the faith of the young converts be confirmed in the truth and goodness of God. It is strange that neither the young converts at Lystra, nor Barnabas, were involved in this persecution!”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Back Through the Cities, Appointing Elders
Acts 14:21-23
They preached the gospel: Paul and Barnabas returned to Lystra, Iconium, and Antioch, the cities that had stoned and expelled them. They teach that believers must endure many hardships to enter the kingdom of God, the suffering just seen named as the pattern for every believer.
Acts 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.”
1 more voice on this verse
Acts 14:21
“And it should seem that Timothy was of that city, and was one of the disciples that now attended Paul, had met him at Antioch and accompanied him in all this circuit; for, with reference to this story, Paul tells him how fully he had known the afflictions he endured at Antioch, Iconium, and Lystra, 2 Tim. iii. Nothing is recorded that happened at Derbe.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
The word must is the one Jesus used at Luke 24:26 of the Christ's own suffering before His glory. The disciples follow the same road into the kingdom. Paul repeats the warning at 1 Thessalonians 3:3 to 4.
Acts 14:22
"And he snatched me from all my tribulations." The just person's entire life is tribulation, "both straight and narrow the way," and "many are the tribulations of the just ones." Therefore the apostle elsewhere says that he has been "afflicted in every way," and here, that "we must enter the kingdom of God through many afflictions." God does rescue the holy from affliction, but he does so not by rendering them untested but by blessing them with endurance. For if "affliction brings about endurance, then endurance brings about an approved character." Whoever rejects affliction deprives himself of approval.
Basil of Caesarea · written before 379 · Homily on Psalm 33.4patristic
1 more voice on this verse
Acts 14:22
“And this confirms the souls of the disciples; it fortifies their pious resolutions, in the strength of Christ, to adhere to Christ whatever it may cost them. Note, [1.] Those that are converted need to be confirmed; those that are planted need to be rooted. Ministers' work is to establish saints as well as to awaken sinners.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
appointed elders for them in each church: The verb first meant voting by raised hands. Calvin read the appointing of elders as an election by each church, with Paul and Barnabas presiding over the praying and fasting. Jamieson, Fausset and Brown take it simply as appoint, the sense of its compound at 10:41.
Acts 14:23
“For if "ordination" was by prayer and fasting (see Ac 13:3), why should it be said they first "ordained elders," and after that "prayed with fasting?" Whereas if the first clause refer to the choice and the second to the ordination, all is natural. they commended--"committed" them--that is, all these churches. to the Lord--Jesus.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
Acts 14:23
“When they had ordained them presbyters in every Church - Out of those who were themselves but newly converted. So soon can God enable even a babe in Christ to build up others in the common faith: they commended them to the Lord - An expression implying faith in Christ, as well as love to the brethren.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Acts 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.”
Acts 14:24-26
After passing through Pisidia: They preached in Perga, which they had passed through before with no preaching recorded, and went down to Attalia. From there they sailed to Antioch, the church that sent them in 13:3.
Acts 14:24
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
they went down to Attalia: Attalia, the port below Perga, was founded by Attalus II of Pergamum and survives as Antalya. Perga stood inland on the Cestrus river, so Paul and Barnabas went down to the coast to sail for Antioch. Luke names every stage of the return.
Acts 14:25
“And when they had preached the word in Perga,.... A city in Pamphylia, Act 13:13. The Alexandrian copy, and others, and three manuscripts of Beza's, read, "the word of the Lord"; as do the Vulgate Latin and Syriac versions: they went down into "Attalia"; not Italia or Italy, as some Latin copies, and as the Syriac, Arabic, and Ethiopic versions read; but a city in Pamphylia, bordering on the sea, as Ptolomy writes (b); as this place did, as appears by what follows.”
1 more voice on this verse
Acts 14:25
“In Perga - See the notes on Act 13:13. They went down into Attalia - “Attalia had something of the same relation to Perga which Cadiz has to Seville. In each case the latter city is approached by a river voyage, and the former is more conveniently placed on the open sea. Attalus Philadelphus, king of Pergamus, whose dominions extended from the northwestern corner of Asia Miner to the Sea of Pamphylia, had built this city in a convenient position for commanding the trade of Syria or Egypt.”
the work they had just completed: The work ties back to 13:2, where the Spirit set them apart for the work He had called them to. Luke closes the mission with the word that opened it. Completed marks the commission as fulfilled.
Acts 14:26
“Recommended to the grace - Or favour, of God, for the work which they had fulfilled - This shows the nature and design of that laying on of hands, which was mentioned chap. xiii, 3.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Acts 14:26
“And thence sailed to Antioch - This was Antioch in Syria; and to reach which, by sea, they were obliged to coast a part of the Mediterranean Sea, steering between Cyprus and Cilicia; though they might have gone the whole journey by land.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Acts 14:27-28
gathered the church together: Back in Antioch they reported that God had opened the door of faith to the Gentiles, which sums up chapters 13 and 14. Paul speaks of doors again in 1 Corinthians 16:9 and 2 Corinthians 2:12.
they spent a long time there: The Greek says no little time, a figure of understatement Luke uses often. The same turn gives no small commotion at 12:18 and no small dissension at 15:2. Antioch remained the base between the missions.
Acts 14:28
“And there they abode long time with the disciples. That is, Paul and Barnabas continued a considerable time at Antioch with the believers there, before they set out on another journey; and what might detain them the longer, might be the disputes they had with some "judaizing" Christians, concerning the observation of the law; of which, and the issue of them, an account is given in the next chapter.”
1 more voice on this verse
Acts 14:28
“And there they abode long time - How long the apostles tarried here we cannot tell; but we hear no more of them till the council of Jerusalem, mentioned in the following chapter, which is generally supposed to have been held in the year 51 of our Lord; and, if the transactions of this chapter took place in a.d. 46, as chronologers think, then there are five whole years of St. Paul’s ministry, and that of other apostles, which St. Luke passes by in perfect silence.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
How this psalm is built
The form: A missionary narrative that ends with a report to the sending church, as Alexander classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| The pattern of Pisidian Antioch repeated | Verses 1 to 6 repeat the course of 13:44 to 51: the synagogue first, a great number believing, unbelieving Jews stirring up the Gentiles, a divided city and flight to the next town. The site's exposition of verses 1 and 2 reads the visit as keeping the pattern set at Pisidian Antioch.This site's published exposition of Acts 14:1 to 2, The exposition_notes row on Acts 14:1 to 2, citing Matthew Henry and J. A. Alexander. | Acts 14:1, Acts 14:2, Acts 14:4, Acts 14:6 |
| A speech to pagans | Verses 15 to 17 argue from the living God who made heaven, earth and sea and who gives rain and harvests, and they name no text of Scripture. The site's exposition of verses 16 to 18 sets the speech beside the one at Athens in chapter 17, which argues the same way at greater length.This site's published exposition of Acts 14:16 to 18, The exposition_notes row on Acts 14:16 to 18, citing John Calvin and Albert Barnes. | Acts 14:15, Acts 14:16, Acts 14:17 |
| The work given and the work completed | At 13:2 the Spirit set Barnabas and Saul apart for the work to which He had called them, and at 14:26 they sail back to Antioch having completed the work. The same word opens and closes the mission.The Berean text of Acts 13:2 and 14:26, counted, The verses table, translation id 3. | Acts 14:26 |
How this chapter is built
10 more paragraphs on the patterns
The chapter moves town by town. Verses 1 to 7 cover Iconium and the flight. Verses 8 to 20 cover Lystra, where a healing leads to the attempt to sacrifice, the speech that stops it, and the stoning. Verses 21 to 28 cover Derbe, the return through the same towns, the appointing of elders and the report at Antioch.
Where it stands in Acts
Chapter 13 opened the mission from Antioch with the Spirit's word at 13:2, and this chapter closes it in the same church at 14:26 to 27. The two chapters form one unit.
The report that God opened the door of faith to the Gentiles leads straight into 15:1, where men from Judea tell the Gentile believers they must be circumcised. The council of chapter 15 answers them.
The readings debated
Verse 19 leaves Paul presumed dead, and verse 20 has him rise and walk back into the city. The exposition of verses 19 and 20, citing Adam Clarke and John Gill, leaves open whether he recovered from a beating meant to kill or was raised.
Verse 23 says Paul and Barnabas appointed elders, with a verb that first meant to vote by raised hands. John Calvin read it of an election by the church with the apostles presiding, and Jamieson, Fausset and Brown take it simply as appoint.
W. M. Ramsay held that Paul's letter to the Galatians was written to these churches. J. B. Lightfoot placed its readers in the north of the province.
The reach of the chapter
The healing of the man lame from birth at verse 8 matches Peter's healing at the temple gate in 3:2 to 8. The speech at verses 15 to 17 reaches forward to Athens at 17:24 to 28 and to Romans 1:20. Paul names his sufferings at Antioch, Iconium and Lystra at 2 Timothy 3:11, and his stoning at 2 Corinthians 11:25.
Keep studying
Studies7
People and groups1
Places1
Words12
Subjects1
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The form and classifications
Albert Barnes, Notes, Explanatory and Practical, on the Acts of the Apostles, on Acts 14:15 to 17 and J. A. Alexander, The Acts of the Apostles Explained, 1857, on Acts 14:26 to 27.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Bede, On the Acts of the Apostles; J. A. Alexander, The Acts of the Apostles Explained; J. B. Lightfoot, Saint Paul's Epistle to the Galatians; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jamieson, Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary upon the Acts of the Apostles; John Chrysostom, Homilies on the Acts of the Apostles; John Gill, Exposition of the New Testament; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; R. J. Knowling, The Acts of the Apostles, Expositor's Greek Testament; Strabo; W. M. Ramsay and William Ramsay, St. Paul the Traveller and the Roman Citizen.