Atos 14
A.T. Robertson · Citado em PreceptAustin
Atos 14
Robertson adds that "In this sense Galen and Hippocrates frequently use orthos (erect, straight)." As
Atos 14
Robertson points out that "Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). Iconium was at the meeting place of several Roman roads and on the highway from east to west." Iconium was an agricultural center famous for its wheat fields and orchards of apricots and plums. Iconium's ideal location and climate helped establish its place as a major link in the trade routes between Syria, Ephesus, and Rome. And so it was an ideal center for missionary activity and church planting, as several great roads intersected one another here. Although Iconium was a capital for the Lycaonian district (cf. Acts 14:6, 11), inscriptions indicate that the Phrygian language was also in use there. John Stott tells us, “It was still a Greek city when Paul and Barnabas visited it” (Message of Acts, 228). In Scripture we see Paul’s pattern was to proclaim the gospel to large, influential cities in a region and then working outward from there.
Atos 14
Robertson explains the verb apeitheo means "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." Larkin on disbelieved (apeitheo) - In biblical thought the supreme disobedience is not to believe God's word, in this case the gospel. It is a key term in the Pauline description of the Jewish rejection of the gospel (Rom 11:30-32; 10:21/Isa 65:2; cp Lk 1:17; Acts 19:9; Ro 2:8). (The First Missionary Journey (13:1-14:28) Disbelieved (544) (apeitheo from a = without + peítho = persuade) literally describes one who refuses to be persuaded and who disbelieves willfully and perversely. While apeitheo is most often translated "disobedient" examination of two uses make it very clear that disbelief is also the meaning. For example in Hebrews 3:18+ we read "And to whom did He swear that they would not enter His rest, but to those who were disobedient (apeitheo)?" Then the writer answers the question declaring that "we see that they were not able to enter because of unbelief (apistia)." (Heb 3:19+) Clearly, disobedient parallels unbelief . In John 3:36 we read "He who believes in the Son has eternal life; but he who does not obey (apeitheo - present tense) the Son shall not see life, but the wrath of God abides on him." Again, we see "believes" paralleled with "does not obey," Therefore it is clear that apeitheo speaks of disbelief. Commenting on John 3:36 Marvin
Atos 14
Robertson says a long time is "Possibly 6 months," but the truth is that we really do not know how long. However the point is still poignant - faced with opposition, they did not draw back, but "dug in" (like trenches in the WWII that protected the soldiers and allowed them to hold ground in the crucial Battle of the Bulge, Germany's last great offensive attack) and not just for a "short" time! While not quantitated, this was surely several weeks and possible several months as Robertson suggests. As Jack Andrews says "Effective ministry takes time...We are to stay where God wants us as long as God wants us!" Long (2425)(hikanos from the root hik- = “to reach [with the hand],” “to attain”, `reaching to', `attaining to'; hence, `adequate') refers to that which reaches or arrives at a certain standard. The primary meaning of hikanos is sufficient, and hence comes to be applied to number and quantity and so means many or enough. In reference to time hikanos means long. The word hikanos is FIRST in the Greek sentence which places emphasis on this word. It is as if Luke wants us not to miss that the missionaries tarried for quite a while. This same word hikanos is used in Acts 14:21 to describe "many disciples." Arnold - "Opposition did not stifle their zeal but made them more determined to bear fruit for Christ. They spoke boldly, and as they spoke, they relied on the Lord by faith. Instead of being intimidated, they became more courageous in e face of opposition." (Acts 14:1-20 Patterns in Evangelism) Tony Merida observes that "They preached about the grace of Jesus, while they relied on the grace of Jesus. Jesus uses people who depend on him (cf. John 15:5; 2 Cor 12:9-10). These missionaries are giving us a picture of grace-enabled grit that’s necessary for enduring hardship in gospel ministry (cf. Eph 6:1; 2 Tim 1:8; 2:1). This boldness and stick-with-it-ness come from the Lord of heaven and earth, who promises to be with us as we make the gospel known (Matt 28:18-20)." (Exalting Jesus in Acts) John
Atos 14
Robertson says this "was “a high table land, ill-watered, bleak, but suited for sheep pasture” (Page)" ILLUSTRATION - Jack Andrews gives an illustration of the missionaries knowing when to flee and when to stay - In the 1980’s Kenny Roger’s starred in a series of movies called “The Gambler.” Those movies depicted life in the 1800’s for a Gambler. I don’t remember much about the movies, but I always remembered the theme song. Kenny Rogers sang the theme song. Part of that song speaks to the situation with Paul and Barnabas. (Play the video of this song "The Gambler") "You’ve got to know when to hold ‘em; know when to fold ‘em; know when to walk away; know when to run. You never count your money when you’re setting at the table; there will be time enough for counting when the dealing’s done." Paul and Barnabas knew when to walk away and knew when to run! The opposition came to a head and it was time to move on down the road to the next city! Acts 14:7 and there they continued to preach the gospel KJV Acts 14:7 And there they preached the gospel. Acts 14:21; 8:4; 11:19; 17:2; 1 Thessalonians 2:2; 2 Timothy 4:2 PERSECUTION PARADOXICALLY FANNED THEIR ZEAL! One might think that this first encounter with life threatening might have dampened their enthusiasm for proclamation of the Gospel. Clearly that was not the case. These men were not driven by insanity but by a passion for souls to be saved, a passion empowered by the Holy Spirit. They remind me of missionary Jim Elliot who was martyred in Ecuador and who once said (actually he wrote it down - see following link) "He is no fool who gives what he cannot keep to gain that which he cannot lose.” (See Jim's original "devotional" note). Jim Elliot was in the "bold mold" of Paul and Barnabas! May their tribe increase! Amen! As Larkin says "The gospel's opponents stirred up and poisoned souls against messengers of the truth, creating division and spawning a bloodthirsty plot of mob violence. The gospel messengers manifested evangelistic effectiveness, persevering boldness, miraculous divine confirmation, tactical prudence and persistence in witness. Whose message should Theophilus and we believe?" (See Acts - Page 210) And there - Is a coordinating conjunction (see below) which links fleeing with preaching, the point being that Paul and Barnabas did not flee to keep from preaching the Gospel, but just the opposite - they fled that they might be able to continue preaching the Gospel. And so they did. Kenneth Gangel observes that "The pilgrim and stranger motif throughout the New Testament begins to take incarnate form in these missionaries, now driven out of the second city on this trip. Rejected disciples who proclaimed a rejected Lord represented the New Testament standard. They stand in refreshing stark contrast to the contemporary prosperity gospel in which Christianity wants to be popular, large, influential, and wealthy. No kingdom politics or civil religion here, just the basic gospel proclaimed wherever people will listen." (See Holman New Testament Commentary - Acts - Page 232) John
Atos 14
Robertson has an interesting note that "We are to think of extensive evangelistic work perhaps with the assistance of disciples from Antioch and Iconium since Paul and Barnabas could not speak Lycaonian." Acts 14:8 At Lystra a man was sitting who had no strength in his feet, lame from his mother's womb, who had never walked KJV Acts 14:8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: NET Acts 14:8 In Lystra sat a man who could not use his feet, lame from birth, who had never walked. NIV Acts 14:8 In Lystra there sat a man crippled in his feet, who was lame from birth and had never walked. At Lystra a man was sitting who had no strength in his feet, Acts 4:9; John 5:3,7 lame from his mother's womb, who had never walked Acts 3:2; John 5:5; 9:1,2 MANY SPIRITUALLY "LAME" IN THE CITY OF STRANGE GODS Before you read about the miracle do not the fact that Paul had already preached the Gospel before he performed the miracle (Acts 14:7). And what was the result? Luke describes a lame man who had faith to be made well (Acts 14:9). Where did that faith come from. Of course his faith was the gift from God, but it was also associated with the proclamation of the Word of God, for Paul teaches in Romans 10:17 that "faith comes from hearing, and hearing by the word of Christ." Paul had been proclaiming the good news of Christ, and faith began to "germinate" in this lame man. And it was followed by a miracle, which would have been like an "exclamation point" authenticating the miracle producing Gospel Paul had already proclaimed! God's plan for spreading the Gospel was not to be frustrated by lack of a synagogue! As providence would have it Lystra "was the home of at least one hopeless cripple...so God used a different thrust, the healing of this helpless cripple, to bring the gospel to these people." (Toussaint The Bible Knowledge Commentary Acts and Epistles - Page 17) So God would use this physically lame man as a launching pad to allow his missionaries to present the Gospel and penetrate the hearts of the "spiritually lame" in Lystra, a city of strange gods! If God can work in Lystra, there is hope for America filled with a veritable plethora of "strange gods"! Swindoll comments that "When no synagogue existed, Paul typically went to the marketplace (agora), where Greeks gathered to socialize. This is also where traveling philosophers and entertainers attracted attention." (Insights on Acts) Robertson - 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. Tony Merida - Lystra was a small country town in Paul’s day, a frontier outpost of the Roman Empire. I like to imagine it as the Wild West. The Lystrans were generally uneducated and, it also seems, gullible. Kent
Atos 14
Robertson - Paul and Barnabas had to do open-air preaching (ED: BECAUSE THERE WAS NO SYNAGOGUE) 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 (Acts 14:8–18) shows how they got a real hearing among these rude heathen. No strength (102)(adunatos from a = without + dunatós = able or powerful from dunamai = to have power by virtue of inherent ability) means impossible, not being able to do or experience something (Matt. 19:26; Mark 10:27; Luke 18:27; Heb. 6:4, 18; 10:4; 11:6). In the present context the idea is one who is impotent and it was commonly used with that sense in the secular medical writings. He had "impossible" feet so to speak, feet that were unable to do anything. The stage was set for God to present the credentials of His missionaries to these heathens. THOUGHT - No strength. Impotent. Impossible. Do these words not describe the spiritual condition of the majority in America today? Claiming their freedom, yet intractably enslaved and in bondage to their harsh Taskmaster "Sin (As their "King")" and powerless to walk uprightly (righteously), unable to resist the temptations of the world, the flesh and the devil. Everybody has to serve somebody! Don't be deceived into thinking you are "free" because you can do as you please. True freedom is not the power to do as you please, but the power to do as you should to please your Heavenly Father! And so in the moral/ethical sphere the choices are clear and diametrically opposed - either you obey God the Father, His Son and His Spirit or you obey "The Sin" that is still lurking in the hearts of believers and who holds unfettered sway in the heart of every non-believer! Who are you going to serve? That is the critical question we should all consider asking ourselves every morning for the rest of our lives! Today, will I obey Jesus, my Lord, enabled by His grace and His indwelling Spirit (cf Ro 8:13+) or will I make the bad choice to obey The Sin which is continually waging war against my soul, continually enticing my mind and heart seeking to carry me away into some sin? (1 Pe 2:11+, James 1:14+). Bob Dylan's song "nailed it" - listen to his oldie, but goodie Gotta Serve Somebody (from his album "Gospel Songs of Bob Dylan!) Who you gonna serve today? And remember do not fall into the subtle trap of "keeping a list rules" (we call it legalism which always blunts the effective working of God's grace) but rather yield to the Spirit Who Alone can provide you the desire (the "want to" because our old Sin nature does not "want to" obey God) and the power (Php 2:13NLT+) to work out (present imperative = not a suggestion but a command you can only keep as you rely on the Spirit's power - cf Eph 5:18+, Gal 5:16+) your salvation in fear and trembling (Php 2:12+). It is not "Let go and let God," but more accurately "Let God and let's go!" Lame (5560)(cholos from chalao = to slacken, loosen) is an adjective describes a physical “disability that involves the imperfect function of the lower limbs” that might range in severity from causing a limp to an inability to walk. It can also describe impaired functioning of the hands. Though most often used in a literal sense of actual physical handicap. Never (3763)(oudepote from oude = not even + poté = ever) means (absolutely and objectively) not even at any time, never at all, neither at any time, never, nothing at any time. The miraculous healing performed by Peter in Acts 3 was similar to the healing Paul performed in Lystra... Now Peter and John were going up to the temple at the ninth hour, the hour of prayer. 2 And a man who had been lame from his mother’s womb was being carried along, whom they used to set down every day at the gate of the temple which is called Beautiful, in order to beg alms of those who were entering the temple. 3 When he saw Peter and John about to go into the temple, he began asking to receive alms. 4 But Peter, along with John, fixed his gaze on him and said, “Look at us!” 5 And he began to give them his attention, expecting to receive something from them. 6 But Peter said, “I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene–walk!” 7 And seizing him by the right hand, he raised him up; and immediately his feet and his ankles were strengthened. 8 With a leap he stood upright and began to walk; and he entered the temple with them, walking and leaping and praising God. 9 And all the people saw him walking and praising God; 10 and they were taking note of him as being the one who used to sit at the Beautiful Gate of the temple to beg alms, and they were filled with wonder and amazement at what had happened to him. 11 While he was clinging to Peter and John, all the people ran together to them at the so-called portico of Solomon, full of amazement. (COMPARE THIS REACTION WITH THE REACTION OF THE PAGANS WHO SOUGHT TO WORSHIP THE MISSIONARIES AS GODS) 12 But when Peter saw this, he replied to the people, “Men of Israel, why are you amazed at this, or why do you gaze at us, as if by our own power or piety we had made him walk? (Acts 3:1-12, THEN PETER SPOKE THE GOSPEL TO THE JEWS WHO KNEW THE OLD TESTAMENT - Acts 3:13-26) Toussaint points out that "In each case the cripple was lame from birth (Acts 3:2; 14:8); both Peter and Paul gazed at the one to be healed (Acts 3:4; 14:9); and both healed men responded by jumping and walking (Acts 3:8; 14:10). This shows Paul was equal to Peter in his apostleship." (See The Bible Knowledge Commentary Acts and Epistles - Page 17) Neil agrees with Toussaint commenting that "In opposition to those who would challenge Paul's claim to apostolic authority based on his direct commission from the risen Christ, Luke is concerned to show that his hero shares with the chief Apostle [Peter] the healing power vested in his disciples by the Lord himself (Jn 14:12) and exemplified in Jesus' own ministry (Lk. 7:22)." (Acts of the Apostles - New Century Commentary) A second healing of a cripple occurred in Acts 9:33-35 There he found a man named Aeneas, who had been bedridden eight years, for he was paralyzed. 34 Peter said to him, “Aeneas, Jesus Christ heals you; get up and make your bed.” Immediately he got up. 35 And all who lived at Lydda and Sharon saw him, and they turned to the Lord. Acts 14:9 This man was listening to Paul as he spoke, who, when he had fixed his gaze on him and had seen that he had faith to be made well, KJV Acts 14:9 The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, who Acts 14::3:4 he had Matthew 8:10; 9:22,28,29; 13:58; 15:28; Mark 1:40,41; 2:5,11,12; 9:23,24; Mark 10:52 PAUL SPIRITUAL DISCERNMENT AND AN ATTENTIVE LAME LISTENER The lame man's response is a beautiful illustration of the principle taught by Jesus that "It is not those who are well who need a physician, but those who are sick. I have not come to call the righteous but sinners to repentance." (Lk 5:31,32+). This man was listening to Paul as he spoke - Luke does not say the topic, but it is most likely that Paul was speaking about Jesus and the Gospel. Listening (akouo) is in the imperfect tense indicating Paul would speak and he would hear, again and again. It is notable that the Greek verb for listening (akouo) can denote simply hearing the sound of someone, referring to a purely physical hearing, but it may also (as presumably occurred in this passage) indicates that the one hears with the sense of “understanding” and an even fuller sense of obeying what is heard. What was Paul speaking? Undoubtedly the Gospel. And how should one respond to the Gospel? By hearing with faith that results in obedience. Contrast the reaction of the Jews (those who were "well...righteous" Lk 5:31,32+) in Acts 14:2+ who listened to the words of Paul and Barnabas (Acts 14:1) and "disbelieved" (apeitheo) which depicts their deliberate disobedience, their "disbelief" being "authenticated" by their subsequent "works" of stirring up and embittering others to the missionaries and their message. The heart response of this lame man was the antithesis of the response of the Jews in Acts 14:2. Spoke (present tense)(2980)(laleo) means to make a sound and then to utter words, in this undoubtedly "gospel words."
Atos 14
Robertson writes "Like the high priest in Matthew 26:65 as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods!" And rushed out into the crowd - Fearlessly they leaped out (more literal meaning of this verb - see below) in the midst of the frenzied pagans. Note the irony, that their need to leap up was precipitated by a lame man leaping up (Acts 14:10)! Idolatry necessitates immediate action! As Andrews says "This was not done lightly. When we combat idolatry we must be firm in our resolve and steadfast in our convictions! The apostles didn’t respond to the idolatry from a distance. They didn’t combat the sin from safety. They ran in among the multitude. They got right down where the people were and told them to stop their idolatry!" Rushed out (1601)(ekpedao) literally means to leap out or leap forth and thus depicts them as getting up quickly (into the pagan crowd). Gilbrant notes that ekpedao is a "compound verb—composed of the preposition ek, “out of,” and the verb pēdaō, “leap, spring” and is a commonly used term for “starting up or getting up quickly.” It is used in the Septuagint of Dan, one of the sons of Jacob (Dt 33:22), in Moses’ prophecy concerning the 12 tribes. In the New Testament it is used only once, in Acts 14:14, where Barnabas and Paul ran quickly into the crowd at Lystra to prevent the people from worshiping the servants of God." (Complete Biblical Library Greek-English Dictionary) Crying out (present tense)(2896)(krazo) refers to a loud cry or vociferation, expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry (or "croak") of the raven. Got Questions - Question: "What did it mean to tear one’s clothes in the Bible?" Answer: The tearing of one’s clothes is an ancient tradition among the Jews, and it is associated with mourning, grief, and loss. The first mention of someone tearing his garments is in Genesis. “When Reuben returned to the cistern and saw that Joseph was not there, he tore his clothes” (Genesis 37:29). A short time later, “Jacob tore his clothes, put on sackcloth and mourned for his son many days” (Genesis 37:34) when he thought that Joseph had been killed. Other biblical examples of men who tore their clothes to express pain and sorrow include David, when Saul and Jonathan were killed (2 Samuel 1:11–12); Elisha, when Elijah was taken up into heaven (2 Kings 2:11–12); Job, when he was bereft of all he possessed (Job 1:20); Jephthah, when he learned the result of his rash vow (Judges 11:34–35); Mordecai, when he learned of Haman’s plot to destroy the Jews (Esther 4:1); Ahab, when Elijah pronounced a judgment against him (1 Kings 21:27); and Paul and Barnabas, when the people of Lystra began to worship them (Acts 14:14). Sometimes, the tearing of one’s clothes was accompanied by other signs of humility and grief, such as shaving one’s head (Job 1:20), throwing dust on oneself (Job 2:12), and wearing sackcloth (2 Samuel 3:31). There were times when people should have torn their garments but did not. The prophet Jeremiah received the Word of God concerning a soon-coming judgment on Judah. Jeremiah faithfully wrote the prophecy in a scroll and delivered it to King Jehoiakim. The king listened to the first part of the prophecy, but then he took a knife, cut the scroll in pieces, and burned it in a brazier (Jeremiah 36:23). This impious act was met with chilling stoicism from his aides: “The king and all his attendants who heard all these words showed no fear, nor did they tear their clothes” (verse 24). If ever there was a time to tear one’s clothes, this was it; but these men had no fear of God, no remorse, no conviction of sin. It is interesting that the high priest was not allowed to tear his clothes: “The high priest, the one among his brothers who has had the anointing oil poured on his head and who has been ordained to wear the priestly garments, must not . . . tear his clothes” (Leviticus 21:10). The special nature of the high priestly office dictated a separation from some of the common customs, including that of mourning. Tearing one’s clothes was a public and powerful expression of grief in ancient times. The practice is continued today in the Jewish practice of keriah. Today’s ritual is less spontaneous and more regulated: the garment is cut by a rabbi at a funeral service, as the bereaved recite words relating to God’s sovereignty. One tradition says that the mourner must tear the clothing over the heart—a sign of a broken heart. More important than outward shows of grief are true sorrow for sin and genuine repentance of the heart. The prophet Joel relayed God’s command: “Rend your heart and not your garments” (Joel 2:13). The One who sees the heart requires more than external ritual. And the command came with a promise: “Return to the LORD your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity” (Joel 2:13; cf. Psalm 34:18). Acts 14:15 and saying, "Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you that you should turn from these vain things to a living God, WHO MADE THE HEAVEN AND THE EARTH AND THE SEA AND ALL THAT IS IN THEM. KJV Acts 14:15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: Men Acts 7:26; 16:30; 27:10,21,25 why are you doing these things Acts 10:26; Revelation 19:19; 22:9 We are also men Acts 3:12,13; 12:22,23; Genesis 41:16; Daniel 2:28-30; John 7:18 of the same nature as you James 5:17; Revelation 19:10 preach the gospel to you Acts 17:16-18,29,30; 26:17-20 hat you should turn from these vain things Deuteronomy 32:21; 1 Samuel 12:21; 1 Kings 16:13,26; Ps 31:6; Isaiah 44:9,10,19,20; Isaiah 45:20; 46:7; Jeremiah 8:19; 10:3-5,8,14,15; 14:22; Amos 2:4; Jonah 2:8; Romans 1:21-23; 1 Corinthians 8:4; Ephesians 4:17 to a living God Deuteronomy Acts 5:26; Joshua 3:10; 1 Samuel 17:26,36; 2 Kings 19:4,16; Jeremiah 10:10; Daniel 6:26; John 5:26; 1 Th 1:9; 1 Timothy 3:15; Hebrews 3:12 Who made heaven and earth - Acts 4:24; 17:24-28; Genesis 1:1; Ps 33:6; 124:8; 146:5,6; Proverbs 8:23-31; Isaiah 45:18; Jeremiah 10:11; 32:17; Zechariah 12:1; Romans 1:20; Revelation 14:7 MEN WE ARE MERE MEN! And saying, "Men, why are you doing these things? - Saying is in the plural so it is Paul and Barnabas sounding off! They open with an abrupt, but courteous designation "Men" to gain their attention. Why are you calling us by names of Greek mythological gods who are not really gods and even seeking to worship us as if we ourselves were gods incarnate? Now Paul begins to speak of God's role as Creator and Sustainer in nature, but we must not forget that he has already preached the Gospel of Jesus Christ in Acts 14:9. Now he backtracks from that special revelation and reverts to natural revelation to meet the pagans in terms they could grasp. Tony Merida on Paul's address Men - In other words, he wants them to stop the madness. This reminds us of a similar scene when Cornelius bowed down to Peter in worship. Peter told Cornelius, “Stand up. I myself am also a man” (Acts 10:26+). Here Paul says, “We are people also, just like you” (Acts 14:15). Both men emphasize the insanity of worshiping humans. (Exalting Jesus in Acts) We are also men of the same nature as you - Paul is declaring he and Barnabas are not divine, not "gods," but are frail human beings just as those who were seeking to worship them. They were saying they had "like passions" just as those calling them gods had. They were no different. Brian Harbour wrote, “The Lycaonian confession reminds us that all of us are on the same level. There are not some above us who are more important to God or some below us who are less important to God.” Same nature (3663)(homoiopathes from homoios = similar + pathos = passion) literally means similar passion and so liable to be affected in the same way. only here and Jas 5:17) This word emphasize common humanity of those mentioned. NET Note adds that "In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods." Friberg on homoiopathes - (1) of the same (human) nature, similar in experience, as opposed to having superhuman nature (Acts 14.15); (2) with the same feelings, experiencing similar sufferings, as opposed to having supernatural power and exemption from suffering (Jas 5.17) Robertson on same nature - 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 (Acts 10:25-26). And preach the Gospel to you - Euaggelizo is in the plural so again we see it is both Paul and Barnabas speaking. They do not go into a long diatribe about the vanity of idolatry, but they do go for the "spiritual jugular" of the pagans proclaiming the only truth that can men and women free from their enslaving idols and bondage to sin! (cf In Romans 6 Paul says part of the fruit of the Gospel is to free men from being slaves of unrighteousness and make them slaves of righteousness - Ro 6:11-14, 18+) Preach the gospel (2097) See note on euaggelizo/euangelizo (in Acts 14:7, 15, 21) Paul was continually (present tense) "gospelizing" them. In other words he is saying that they were not gods, but that they only proclaimers of THE good news from THE only God. Robertson comments that "Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Acts 17:21-32; Romans 1:18-23. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts 13:16-41). THE GOSPEL IS A CALL TO AN "ABOUT FACE" Paul issues a call for these idolater to repent and turn to the living God, calling them to attention (so to speak) with a "spiritual about face!" About Face" is a common drill command generally used with a group that is marching, most often in military foot drill. It describes the act of pivoting 180 degrees, especially in a military formation. Does this sound familiar to anything we see in Christian doctrine? Of course it does, for this phrase is a great "word picture" of the call to turn from whatever dead idol we are vainly grasping and to turn and take hold of the living God. In short, it is a call to repent. That you should turn from these vain things to a living God - Paul is calling worship of Zeus and Hermes vain, empty, worthless. One can imagine as he said this he was pointed to some of their statues of these "gods." Notice that inherent in the message of the Gospel is a "turning from" and a "turning to" which is a picture of repentance. Many today say that repentance is not part of the Gospel. They need to read Paul's declaration to these idolaters! As Paul preaches the Gospel, he is calling for them to turn from idolatry and to the true and living God. Idolatry is in effect turning the "imago dei" upside down, so to speak! Repentance in Acts - Acts 2:38; Acts 3:19; Acts 5:31; Acts 8:22; Acts 11:18; Acts 13:24; Acts 17:30; Acts 19:4; Acts 20:21; Acts 26:20 Turn from (1994)(epistrepho from epí = motion toward + strepho = twist, turn quite around or reverse) means to turn turn around and in a moral sense to convert (Lk 1:16, 17, Lk 22:32). In the Septuagint it describes a return to the Lord ("in the latter days" see Deut 4:30+). The idea is a definite turn to God in conduct as well as in one's mind, and as such it is related to repentance. For example, Peter called on his audience to "repent (aorist imperative) and return (epistrepho also aorist imperative), so that your sins may be wiped away." (Acts 3:19+) In Acts 9:35+ Luke says "they turned to (epistepho) the Lord" which implies they turned away from something else and to the Lord. This is a picture of repentance (metanoia). Here is a video of from a Jewish man who turned to the Lord - How a Jewish man met Messiah. Epistrepho is frequently used by Luke in Acts (Acts 3:19; Acts 9:35; Acts 9:40; Acts 11:21; Acts 14:15; Acts 15:19; Acts 15:36; Acts 16:18; Acts 26:18; Acts 26:20; Acts 28:27) One of the best illustrations of pagans responding to the preaching of the Gospel and turning from idols to God occurred in Thessalonica "For they themselves report about us (PAUL, SILAS, TIMOTHY - 1 Th 1:1) what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God (PRINCIPLE - SERVE GOD OR SERVE IDOLS! read Jesus' warning Mt 6:24+), and to wait (anameno = THEIR HEARTS NOW CONTINUALLY ANTICIPATED AND LONGED) for (THE RETURN OF) His Son from heaven,Whom He raised from the dead, that is Jesus, Who rescues (rhuomai) us from the wrath to come. (1 Th 1:9-10+) Vain (3152)(mataios from maten = groundless, invalid) means empty, devoid of force, lacking in content, nonproductive, useless, dead, fruitless, aimless, of no real or lasting value, all apt descriptions of idols and the practice of idolatry! It is notable that this word denotes the appearance of something as distinct from its essence, and it suggests the “deceptive” quality of something. Is that not exactly what idols do to our heart - deceive us! Indeed, this is God's accusation against Judah in the OT Jeremiah recording "Thus says the LORD, “What injustice did your fathers find in Me, That they went far from Me and walked after emptiness (Hebrew = hebel - vanity used of idols; Lxx = mataios) and became empty (Lxx uses related verb mataioo)? (Jer 2:5) God is saying they walked after empty idols! (Worthless is Jeremiah's favorite way of describing idols Jer 8:19, 10:8, 15, 14:22, 16:19, 51:18). PAUL PROCLAIMS GOD IS THE CREATOR Robertson on to a living God - They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Cor. 6:16; Romans 9:26). Now Paul goes on to emphasize the evidence that God is not a dead but a living God in that He was the very One Who created the Universe. He took a similar approach to the pagans in Corinth declaring "The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands." (Acts 17:24+). THOUGHT - Does Paul's approach to the evangelization of the heathen help you understand why the belief in evolution is so deadly? If one does not believe that God created everything, they begin to question if there is even such a person as God. If they question creation and the fall of man, they have no reason to think they need a Redeemer.
Atos 14
Robertson says undoubtedly Paul has Genesis 1:1 in mind as he quotes from Psalm 146:6 Who made heaven and earth, The sea and all that is in them; Who keeps faith forever Swindoll - The formula “the heaven and the earth and the sea” identified three realms of the Greek cosmos. The universe of Greek mythology thought of earth as a flat plane with air above, water around, and Hades below. Paul’s statement comes from a Hebrew concept of the universe (cf. Acts 4:24; Ps. 146:6). He wanted the pagans to understand that one God made all realms of the universe and created all the creatures therein, but he was still speaking from a foreign worldview. (Insights on Acts)
Atos 14
Robertson explains that "Paul here touches God in history as he did just before in creation. God's hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Acts 17:30; Ro 1:24, 26, 28), judgment enough for their sins." Stanley Toussaint explains that "Some interpret Acts 14:16 to mean that God will not judge the heathen who lived before the Apostolic Age. However, verse 16 must be taken with verse 17. Up to the time of the church, God gave no direct revelation to the nations (i.e., Gentiles) so they were responsible only for their reactions to the general revelation discernible in Creation (cf. Acts 17:27, 30+ and Ro 1:18-20). (See Bible Knowledge Commentary - Page 392) Permitted (1439)(eao) means to allow or permit someone to do something. It also has the sense of to let alone (Acts 5:38). It means to refrain from bothering or detaining. All the NT uses - Matt. 24:43; Lk. 4:41; 22:51; Acts 14:16; 16:7; 19:30; 23:32; 27:32,40; 28:4; 1 Co. 10:13 In 1977 Fleetwood Mac immortalized the phrase "go your own way" in a song which could be the godless world's theme song (Yes I listened to it but I was not not born again until 1984! Clearly now I do not approve of their message!). Robertson on to go their own ways - This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience. THOUGHT - Paul is not teaching or advocating deism (which is what men like Ben Franklin believed) - "Deism is essentially the view that God exists, but that He is not directly involved in the world (ED: cf the phrase "He permitted all the nation to go their own ways."). Deism pictures God as the great “clockmaker” who created the clock, wound it up, and let it go. A deist believes that God exists and created the world, but does not interfere with His creation. Deists deny the Trinity, the inspiration of the Bible, the deity of Christ, miracles, and any supernatural act of redemption or salvation. Deism pictures God as uncaring and uninvolved. Thomas Jefferson was a famous deist, referring often in his writings to “Providence.”" (See full discussion). Albert
Atos 14
Robertson has an interesting note that gives some cultural context to this passage - This witness to God (His doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Ro 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful (karpophorous, karpos, and pherō, fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. "Mercury, as the God of merchandise, was also the dispenser of food" (Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God "behind the drama of the physical world" (Furneaux) (ED: YES, "BEHIND" BUT INTIMATELY INVOLVED, NOT LIKE THE GOD OF DEISM). These simple country people could grasp his ideas as he claims everything for the one true God. Related Resource: What is common grace? Gangel writes that "Common grace is a theological phrase which describes God's bounty poured out on all men and women regardless of their faith or righteousness. In our present passage it describes God's gifts of rain and grain, both of which come into the hands of the saved and the unsaved (Ps. 145:9; Matt. 5:45; Luke 6:35). We also see common grace in the Spirit's restraint of sin in the world. Without common grace Satan's activity would run rampant over a wicked society all too ready to embrace his cause (Gen. 6:3). In a more specific dimension, common grace can refer to the Holy Spirit's conviction of sin in the world. In John 16:7-11 Jesus promised that the Holy Spirit would come to convince the world of sin, righteousness, and judgment. Through common grace the Holy Spirit enlightens the minds of unbelievers so they can understand the gospel; through special grace the Spirit regenerates the heart and brings the believer to salvation. Common grace also explains why unsaved people can be so pleasant and kind, sometimes even more gentle than members of God's family. That is because God's common grace curbs the devastating effects of sin in the world so it does not reach its fullest extent. Osterhaven offers a useful definition: Common grace is understood to be the unmerited favor of God toward all men whereby 1) he restrains sin so that order is maintained, and culture and civil righteousness are promoted; and 2) he gives them rain and fruitful seasons, food and gladness, and other blessings in the measure that seems to him to be good (Osterhaven, 172). (See Holman New Testament Commentary - Acts - Page 240) Satisfying your hearts with food and gladness - Satisfying is present tense indicating God's continually fills them with food where satisfying or filling their hearts is an idiomatic way of saying He filled their stomachs. They were satisfied in their heart which transitions to gladness which is more clearly associated with the state of one's "heart." Paul is speaking of food which God provides, but also says God is the source of human gladness. The NET version translates it "satisfying you with food and your hearts with joy." Paul is indirectly but clearly saying that it is not the pagan gods who provide them with food and gladness. It is the true and living God. It is interesting that Ps 16:11 (using Greek word for gladness) says joy is found in the presence of the Lord. and yet here we see that in spite of their pagan idolatry, they are still recipients of His clearly unmerited joy. Satisfying (1705)(empimplemi from en = in + pimplemi = to fill) means to make full and in NT used only of food. When a person is filled they are satisfied or satiated. Friberg's summary - (1) active satisfy, fill with something (Lk 1.53); (2) passive be satisfied, have enough of something (Jn 6.12); figuratively enjoy something, have one's fill of (Ro 15.24) Gilbrant - In classical Greek empimplēmi (an alternate form of empiplaō) means “to fill quite full.” It is based on the root plē which means “full.” This term is used from Homer on and means “to fill a vessel” so that it can be seen as full (for example, of water). It can also mean “to fill a hungry man full of food” (see Liddell-Scott). In the Septuagint empimplēmi usually translates the Hebrew words mālē’ and sāvā‛ which mean “to fill full.” It is used of prophets and skilled craftsmen who are filled with the Spirit (Exodus 28:3; 31:3). Jeremiah 23:24 speaks of God revealing himself in full measure in the world in contrast to the fact that His glory was formerly only revealed in the tabernacle and first and second temples.In the New Testament empimplēmi is used chiefly of physical fullness (Luke 1:53), a “satisfied” condition because one has had plenty to eat (Luke 6:25; John 6:12), as does empiplaō which is used only in Acts 14:17. It can also imply a sense of to “enjoy something” by having your “fill” (of someone’s “company,” Romans 15:24). (Complete Biblical Library Greek-English Dictionary) Empimplemi - 5x in the NT - enjoyed(1), filled(2), satisfying(1), well-fed(1). - Lk. 1:53; Lk. 6:25; Jn. 6:12; Acts 14:17; Ro 15:24 Empimplemi in the Septuagint - over 140 uses Gen. 42:25; Exod. 15:9; 28:3,41; 31:3; 35:31,35; Lev. 26:26; Num. 14:21; Deut. 6:11; 8:10,12; 11:15; 14:29; 23:24; 26:12; 27:7; 31:20; 32:15; 33:23; 34:9; Jdg. 17:5,12; Ruth 2:14,18; 1 Sam. 20:3; 2 Ki. 3:25; 2 Chr. 5:13-14; Neh. 9:25; Job 8:21; 9:18; 15:2; 19:22; 20:11; 22:18; 23:4; 33:24; 38:39; 40:13; Ps. 22:26; 63:5; 78:29; 90:14; 91:16; 103:5; 105:40; 107:9; 145:16; 147:14; Prov. 6:30; 8:21; 12:11; 13:25; 18:20; 20:13; 24:4; 27:20; 30:15-16; Eccl. 1:7-8; 4:8; 5:12; 6:3; Isa. 2:6-8; 9:20; 11:3,9; 13:21; 14:21; 21:3; 22:2; 23:18; 27:6; 29:19; 31:4; 33:5; 34:6-7; 44:16; 58:10-11; 65:20; 66:11; Jer. 15:17; 31:13,25; 41:9; 46:10; 50:10; Ezek. 7:19; 11:6; 16:28-29; 24:13; 27:25,33; 28:13; 32:4-6; 35:8; 39:20; Hos. 4:10; 7:6; 13:6; Joel 2:19,26; Amos 4:8; Mic. 3:8; 6:14; Hab. 2:5; Robertson on gladness - Cheerfulness should be our normal attitude when we consider God's goodness. Gladness (good cheer)(2167)(euphrosune from eu = well, good + phren = mind) refers to joy, cheerfulness joyfulness, a state of joyful happiness. See the cognate verb euphraino which means to rejoice. This word is used only in Acts 2:28 and Acts 14:17 but over 150 times in the Septuagint. And so David writes "You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever." (Ps 16:11) Gilbrant writes that euphrosune is "One of several overlapping terms translated “joy,” “cheerfulness,” or “gladness,” this word focuses on the inward or spiritual basis for such joy. In the New Testament such bases are the order of creation (Acts 14:17) and God’s presence (Acts 2:28). In the Septuagint it is used most often to translate simchāh, which means “fulness of joy” (e.g., Psalm 16:11, the Old Testament verse quoted in Acts 2:28). (Complete Biblical Library Greek-English Dictionary) Euphrosune in the Septuagint - Gen. 31:27; Num. 10:10; Deut. 28:47; Jdg. 9:13; 2 Sam. 6:12; 1 Ki. 1:40; 1 Chr. 12:40; 15:16,25; 29:17; 2 Chr. 20:27; 23:18; 29:30; 30:21,23,26; Ezr. 3:12-13; 6:16,22; Neh. 8:12,17; 12:27,43-44; Est. 1:4; 8:12,16-17; 9:17-19,22; 10:3; Job 3:7; 20:5; Ps. 4:7; 16:11; 30:11; 45:15; 51:8; 68:3; 97:11; 100:2; 105:43; 106:5; 137:6; Prov. 10:28; 14:13; 21:15,17; 29:6; 30:32; Eccl. 2:1-2,10,26; 5:20; 7:4; 8:15; 9:7; Cant. 3:11; Isa. 9:3; 12:3; 14:7,11; 16:10; 22:13; 24:8,11; 25:6; 29:19; 32:13-14; 35:7,10; 44:23; 48:20; 49:13; 51:3,11; 52:9; 55:12; 60:15; 61:3,7,10; 65:14,18; 66:5; Jer. 15:16; 16:9; 25:10; 33:9,11; 48:33; Lam. 2:15; Ezek. 35:14; 36:5; Hos. 2:11; Joel 1:5,16; Zeph. 3:17; Zech. 8:19; Below are all the Psalms that use euphrosune... Ps 4:7 You have put gladness in my heart, More than when their grain and new wine abound. Ps 16:11 You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever. Ps 30:11 You have turned for me my mourning into dancing; You have loosed my sackcloth and girded me with gladness, Ps 45:15 They will be led forth with gladness and rejoicing; They will enter into the King’s palace. Ps 51:8 (David confessing his sin) Make me to hear joy and gladness, Let the bones which You have broken rejoice. Ps 68:3 But let the righteous be glad; let them exult before God; Yes, let them rejoice with gladness. Ps 97:11 Light is sown like seed for the righteous And gladness for the upright in heart. Ps 100:2 Serve the LORD with gladness; Come before Him with joyful singing. Ps 105:43 And He brought forth His people with joy, His chosen ones with a joyful shout. Ps 106:5 That I may see the prosperity of Your chosen ones, That I may rejoice in the gladness of Your nation, That I may glory with Your inheritance. Ps 137:6 May my tongue cling to the roof of my mouth If I do not remember you, If I do not exalt Jerusalem Above my chief joy. Acts 14:18 Even saying these things, with difficulty they restrained the crowds from offering sacrifice to them. KJV Acts 14:18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them. with difficulty they restrained Genesis 11:6; 19:9; Exodus 32:21-23; Jeremiah 44:16,17; John 6:15 Jack Arnold - They did not try to mix Christianity and paganism to get results as some have done in the history of the church. They did not use their popularity to get inroads for the Gospel, for the people, at this point, would have believed anything Paul and Barnabas told them. They stood for the truth, exposed errors, and would not compromise in any way in order to reach people. (Acts 14:1-20 Patterns in Evangelism) Even saying these things - What things? Paul and Barnabas had given clear testimony that God is their Creator and Provider and not Zeus or Hermes who were both dead "nothings." Merida reminds us that "We have no right or need to edit the gospel, but we do need to understand our audiences. We must begin by establishing a point of contact with people, and then we must lead them to the gospel conflict. Often points of contact can be made by simply observing what all humans see and experience and then working from there. Below are a few of those points of contact to consider as you work toward proclaiming the gospel effectively. Most people share . . .a hunger for love and community, a search for freedom, a need to be rid of guilt and shame, a quest for meaning, a longing for significance, a thirst for satisfaction and joy, an attraction to beauty in creation, and a love for creativity and innovation. Starting with a verbal walk down any of these roads can get us into the storyline of the Bible. The key is to know the Bible and to know people. “Wherever we begin,” John Stott says, “we shall end with Jesus Christ, who is himself the good news, and who alone can fulfill all human aspirations” (Message of Acts, 232). (Exalting Jesus in Acts) With difficulty they restrained the crowds from offering sacrifice to them - These pagans were in bondage to their idolatry and thus felt constrained to offer sacrifice. The NET Note adds that "Paganism is portrayed as a powerful reality that is hard to reverse." THOUGHT - This is what idolatry does to a person - it enslaves and it deceives. The practical word for all of us is to "Flee (present imperative - continually, with no hesitation or compromise) from idolatry." (1 Cor 10:14) Difficulty (3433)(molis from molos = toil, labor pains, drudgery, hardship) means scarcely (barely able), hardly (pertains to being hard to accomplish). In Ro 5:7 molis refers to rarity on a scale of occurrences. Luke uses this adverb to describe their difficult ocean voyage in Acts 27:7, 8, 16 where molis demonstrates the “toil” of laboring against the storm which eventually caused Paul’s shipwreck. Molis means barely able to be done and pictures a struggle to attain something worthwhile only after great effort. In 1 Peter 4:18 molis suggests the narrow margin for error and danger of complacency by rendering molis as “scarcely be saved.” Restrained (2664)(katapauo from kata = intensifier + pauo = make to cease) means to cause to cease some activity (resulting in a period of rest). In classical Greek katapauō carries the meaning of “to stop” or “to put an end to” in relation to all kinds of actions and conditions and that is the sense here in Acts which means to keep under control or to keep in check. Offering sacrifice (2380)(thuo gives us English "thyme") means to kill or slaughter for a sacrifice, to offer bloody and nonbloody offerings (Mt 22:4; Lk 15:23; Jn 10:10; Acts 10:13; 1 Cor 5:7). BDAG - "to make a cultic offering." To take a life in general (Jn 10:10). In Greek literature it could mean kill for food; in this sense also the killing of a rooster by thieves. To sacrifice the passover means to kill the paschal lamb as a species of sacrifice (Mk 14:12; Lk 22:7; 1 Cor. 5:7; Ex. 12:21; Deut. 16:2, 4-6). Thuo is used of sacrifices connected with feasting (Ge. 31:54 cf. 1 Sa 9:12, 13). Generally, to offer bloody and nonbloody offerings, and only in a derived sense, to slay. This is the word used to command Peter "kill and eat." (Acts 10:13; 11:7). Gilbrant - The New Testament maintains the meaning of thuō as “to kill for sacrifice” as well as maintaining its connection with a fellowship meal, though sometimes losing its sacrificial sense. It is used in reference to the marriage feast (Matthew 22:4), the Passover Lamb (see Mark 14:12; Luke 22:7; also 1 Corinthians 5:7 where it is used in reference to Christ), the fatted calf slaughtered for a banquet in honor of the returned prodigal (Luke 15:23,27,30), the now ceremonially clean animals which Peter was commanded to “kill (thuō), and eat” (Acts 10:13; 11:7), and the bulls to be sacrificed by the Athenians in honor of the deified Paul and Barnabas (Acts 14:13,18). Paul employed the pagan sense in 1 Corinthians 10:20, informing the Corinthians that when the Gentiles participated in their idol feasts “they sacrificed unto devils” (Deuteronomy 32:17). Finally, John used it once in reference to the thief who approaches the sheep only “to steal, and to kill (thuō), and to destroy” (John 10:10). The thief steals the sheep to gratify his own appetite, but the good shepherd cares for the sheep’s welfare. In classical Greek literature thuō means “to offer part of a meal to the gods,” especially burnt offerings, for their honor. The link of eating with sacrifice is maintained throughout the history of this word. It eventually includes slaughtering or slaying a victim, even human. The Septuagint translates thuō from the Hebrew zāvach and means “to sacrifice,” especially animals, in honor of pagan gods (Exodus 22:20; see 2 Kings [LXX 4 Kings] 12:3; 14:4; Isaiah 65:3) or Yahweh (see 1 Chronicles 21:28). The act of killing the animal in sacrificial preparation for the deity is linked with the ceremony in which the participants eat portions of the sacrifice in fellowship with one another and the deity. (Complete Biblical Library Greek-English Dictionary) Thuo - 14x in 13v - butchered(1), kill(4), killed(2), offer sacrifice(1), offering sacrifice(1), sacrifice(2), sacrificed(3). Matt. 22:4; Mk. 14:12; Lk. 15:23; Lk. 15:27; Lk. 15:30; Lk. 22:7; Jn. 10:10; Acts 10:13; Acts 11:7; Acts 14:13; Acts 14:18; 1 Co. 5:7; 1 Co. 10:20 Thuo in the Septuagint - over 130 uses... Gen. 31:54; 46:1; Exod. 3:18; 5:3,8,17; 8:8,25ff; 12:21; 13:15; 20:24; 23:18; 24:5; 32:8; 34:15; Lev. 17:5,7; 19:5-6; 22:29; Num. 22:40; Deut. 12:15,21; 15:21; 16:2,4-6; 17:1; 18:3; 27:7; 32:17; 33:19; Jdg. 2:5; 12:6; 16:23; 1 Sam. 1:3-4,21; 2:13-16,19; 11:15; 15:15,21; 16:2,5; 25:11; 28:24; 1 Ki. 3:3-4; 8:5,62-63; 11:8; 12:32; 13:2; 16:28; 19:21; 2 Ki. 17:36; 1 Chr. 15:26; 29:21; 2 Chr. 5:6; 7:4; 11:16; 15:11; 18:2; 25:14; 28:3,23; 29:22,24; 30:15,17,22; 33:22; 35:1,6,11; Neh. 12:43; Ps. 4:5; 27:6; 50:14; 54:6; 106:37-38; 107:22; 116:17; Prov. 16:7; Isa. 22:13; 66:3; Jer. 1:16; 2:28; 11:19; Ezek. 16:20; 20:28; 39:17,19; Hos. 4:13-14; 8:13; 11:2; 13:2; Jon. 1:16; 2:9; Hab. 1:16; Mal. 1:14 Robertson - It had been a harrowing and well-nigh a horrible ordeal, but finally Paul had won. If only nobody else had interposed! However the next verse begins with a "but" marking a "change of direction." Things would soon go from bad to worse, from a failed attempt to sacrifice to Paul, to a successful attempt to stone Paul. William Larkin has some thoughts about how we should witness based on Paul's approach - Paul's speech models elements that must be included in any strategy of effective witness to adherents of a non-Christian religion. (1) We must assume common ground with the person, our humanity. We are both made in the image of God with an ability to reason and evaluate experience. (2) We must have a flexibility of approach in presenting the gospel. (3) We must be familiar enough with the person's religious beliefs to know what they are substituting for the one true God and his ways. (4) We must correct them, but just as important, we must figure out how the gospel is "good news" so we may tell them how to truly fulfill their religious aspirations. (ED: I AM NOT SURE WHAT LARKIN MEANS!) (5) Finally, we must witness with urgency, making the person aware of the consequences. Since we are all accountable before God, our dialogue with non-Christians is not a simple exchange of religious opinions but a discussion of life-and-death issues. (See Acts - Page 214) Acts 14:19 But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead. KJV Acts 14:19 And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. But Jews came from Antioch and Iconium. Acts 14:45,50,51; 17:13 having won over the crowds Matthew 27:20-25; Mark 15:11-14 they stoned Paul Acts 7:58; 9:16; 22:20; 2 Corinthians 11:25; 2 Timothy 3:11 and dragged him out of the city Jeremiah 22:19; Hebrews 13:12,13 supposing him to be dead 1 Corinthians 15:31; 2 Corinthians 4:10-12; 11:23 Jews Came from Antioch & Iconium > Lystra THE ENEMY OF MY ENEMY IS MY FRIEND! Luke describes an unlikely day when these Jews made friends with the hated idol worshipping Gentiles in order to do away with their even greater hatred for Paul and Barnabas and the grace filled Gospel which they detested! But Jews came from Antioch and Iconium - The length of the journey (probably on foot) show their hate-filled zeal as they were willing to trek first 88 miles from Antioch to Iconium and then about 24 miles from Iconium to Lystra. The Jews arrive on the scene of a city in mayhem and confusion at the refusal of men they thought were gods adamantly refusing their worship! And how quickly the pendulum swings from desire to sacrifice to the missionaries to the desire to stone them (or at least the chief speaker)! Apparently some time passed before these instigators arrived in Lystra. We can deduce this time interval from the fact that Paul clearly had some time to make disciples which he and Barnabas addressed on their return trip from Derbe to Lystra (See Acts 14:22) Arnold - Some of these Jews, who dogged Paul 's trail wherever he went, came from as far away as Antioch of Pisidia (100 miles) to harass Paul, stir the crowds against Christianity and stop the Gospel from being presented. Unfortunately, haters of Christianity often display more zeal in destroying the Faith than lovers of Christianity do in protecting the Faith. Bad men will often travel further to do evil than good men will to do good; and wicked men often show more zeal in opposing the Gospel than professed Christians do in advancing it. But this was not the case with Paul. (Acts 14:21-28 A Real Local Church) John G. Butler wrote, “There are always people in society and even in the church who would treat God’s servants with great cruelty and persuade others to join them in this cruel treatment.” Toussaint points out that "This is the second of five times a crowd was incited because of Paul's ministry (cf. Acts 13:50; 16:19-22; 17:5-8, 13; 19:25-34)." (See Bible Knowledge Commentary - Page 392) And having won over the crowds - Not only were they determined, but they were persuasive! And not persuasive with just a few but with many (the crowds). Keep in mind these were the same crowds who had hailed Paul and Barnabas as gods. Undoubtedly the missionaries denial of their deity (in a sense a rebuke of the people) contributed to their quick change of heart. Honor turned to hate and a desire to sacrifice to them turned into a desire to stone them (Paul). Won over (persuaded) (3982)(peitho) means they convince the pagans by argument, persuading the pagans with their words.These Jews so stirred up the Gentiles that the idolaters became persecutors! Jack Andrews says "They came to persuade the multitudes that the apostles were false teacher’s, they were evil workmen, that Christianity was not legitimate." (Expository Sermons) Arnold - What fickle people these Lystrians were. What a switch. What a change. One minute they worshipped Paul as a god and the next minute they were stoning him. (Acts 14:21-28 A Real Local Church)
Atos 14
Robertson adds "It was a hurried and irregular proceeding, but they were dragging (imperfect active of surō, old verb) Paul out now." One is reminded of Jesus' words to Ananias regarding His call on Paul's life "“Go (ANANIAS), for he (SAUL/PAUL) is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake.”(Acts 9:15-16+). As Tony Merida reminds us "Every Christian who wishes to follow Jesus faithfully and desires to see people come to know the Savior will have to bear some measure of suffering (Ed: cf 2 Ti 3:12+). It’s what I like to call the missions law. We simply won’t reach people without sacrifice." (Exalting Jesus in Acts) Dragged (4951)(suro) means to draw, pull, draw, drag away, lead by force (against their will), as moving someone or something along by force. E.g. used of disciples " dragging the net full of fish" (Jn 21.8); "they began dragging Jason and some brethren before the city authorities" (Acts 17:6); of Satan whose "tail swept away a third of the stars of heaven and threw them to the earth" (Rev 12.4+) There is a bit of irony in Luke's use of this word, for he had used this same verb to describe Saul himself after Stephen had been stoned! Luke records "Saul began ravaging the church, entering house after house, and dragging (suro in present tense = continually) off men and women, he would put them in prison." (Acts 8:3+). In Stephen's stoning they hurled (ekbállō) out of the city before stoning him. (Acts 7:58+). Luke's use of the verb supposing would support that Paul was not actually dead. Recall that Luke is a medical doctor and would have been more precise if Paul had truly been dead. And while Luke was not a first had witness surely he would have ask him about this episode as they traveled together. Supposing (thinking - present tense) (3543)(nomizo from nomos = law, custom) means to think or believe something without being fully settled in mind or opinion. We might suppose something and think that we are absolutely sure about it, but be wrong! For examples - (a) Moses wrongly supposed the Israelites would understand God had sent him to deliver them (b) in Acts 8:20 of Simon's false assumption he could buy the Holy Spirit's power (c) in Acts 16:27 of the Philippian jailer's nearly fatal supposition that the prisoners had escaped. To suppose means to express a supposition, to presume (something) to be true without certain knowledge. To have and hold as customary (from root word nomos - custom) as used in Acts 16:13 where the idea is to engage in a customary practice ("where the people customarily prayed"). John
Atos 14
Robertson has an interesting thought on who may have been standing around Paul's apparently lifeless body - 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 (2 Tim. 3:11). Normally the cuts from stoning (if they healed) would leave scars which may be what Paul is referring to in Galatians (although he could have had scars on his back from being flogged or beaten with rods 2 Cor 11:24-25)... "From now on let no one cause trouble for me, for I bear on my body the brand-marks (stigma) of Jesus." (Gal 6:17) Stood around (encircled) (2944)(kukloo related to kuklos = a ring, a cycle) means they encircled Paul. This verb is the first word in the Greek for emphasis. Perhaps it was with remembrance of experiences such as those like this one at Lystra that inspired (through the Spirit) Paul to later pen these words... For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ. 7 But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves; 8 we are afflicted in every way, but not crushed; perplexed, but not despairing; 9 persecuted, but not forsaken; struck down, but not destroyed; 10 always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. 11 For we who live are constantly being delivered over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. 12 So death works in us, but life in you. (2 Cor 4:6-12+) Comment - Indeed Paul was "struck down, but not destroyed" - as the saying goes, you can't keep a good (God) man down! What a testimony to the grace and power of God about which Paul wrote later in Second Corinthians... And He has said to me, “My grace is sufficient for you, for power is perfected in weakness.” Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me. 10 Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong. (2 Cor 12:9+, 2 Cor 12:10+) He got up and entered the city - Paul was apparently suddenly and completely cured. This clearly was a miraculous healing for no one would arise and walk after being stoned to the point of death. Can you imagine the reaction as he entered the city, which in context is Lystra, the same place in which he was stoned and left for dead! One has to ask why did he enter the very city that had stoned him? Would not his appearance surely indicate a miracle to the pagans (and even the Jewish antagonists)? And would this not give him a perfect platform for proclamation of Jesus Christ, crucified, dead, buried and resurrected on the third day? Paul could point to his "resurrection" as one made possible by the same God Who resurrected His Son Jesus Christ. God indeed causes all things to work together for good (Romans 8:28) Indeed, the fruit of Paul's stoning in Lystra on his first missionary journey is seen in Acts 16 as he enters Lystra again on his second missionary journey. Luke records... Paul came also to Derbe and to Lystra. And a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek, and he was well spoken of by the brethren (BELIEVERS) who were in Lystra and Iconium. 3 Paul wanted this man to go with him; and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek.(Acts 16:1-3) Arnold - Whether Paul was raised from the dead or merely revived, it was a miracle in that there was such a rapid recovery from the effects of the stoning. Notice when Paul revived, he went back into the city of Lystra where he was stoned. This took real courage, but he sensed the protective hand of God. (Acts 14:1-20 Patterns in Evangelism) Got up (arose) (450)(anistemi from ana = up, again + histemi = stand, to cause to stand) means literally to stand again, to cause to rise (thus "to raise"). Luke used anistemi to describe Tabitha (returning to life) as Peter gave her his hand and "raised her up" in Acts 9:41. Paul issued a command for the lame man to “Stand upright on your feet.” (Acts 14:10). Jesus predicted that after He was killed on "the third day He (would) rise again.(anistemi)" (Lk 18:33, also in Lk 24:7, Lk 24:46, Jn 20:9, Acts 2:24, 32, Acts 3:26, Acts 13:33-34, et al). Clearly Paul "woke up" and got up by the power of God. The next day he went away - You gotta love Paul's zeal and determination. Most folks would have said "I need to go back to home base for a little "R&R." But not Paul. He was all about redeeming the time for he knew the days were evil (Eph 5:16+) As
Atos 14
Robertson points out that "Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Mt. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts 15:41-16:1+), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution (cf Acts 14:22). Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work. The Single Starfish - Walking along a beach one day, a boy saw a man pick up a starfish and throw it back into the water. "Why did you do that, mister?" asked the boy. "Because the tide is going out, and the starfish would be stranded here and dry out. In all likelihood, he would be long dead before the tide comes in again," responded the man. "What difference could it make? Surely there are thousands and thousands of starfish in that ocean. What difference would it make if you throw just one back in the water so it can live?" "It makes a great deal of difference to this one" smiled the man as he walked on down the beach, perhaps to find another starfish. What difference does it make if we hand out a gospel tract to a filling station attendant or a bellman at a hotel? What difference could it make if we precisely outlined the gospel in a Sunday school class on a day when we know two unsaved visitors are present? What difference would it make if we sacrifice a bit in order to send missionaries to those hidden peoples of the world we talked about at the beginning of chapter 13? Like the lame man Paul healed at Lystra, it makes a great deal of difference to each one as an individual. People don't trust Christ in huge groups; that became the second and third century way of "making Christians." People trust Christ one by one and, like the starfish thrown back to the sea, receive opportunity for life by hearing the gospel. (Holman New Testament Commentary – Acts) Acts 14:22 strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, "Through many tribulations we must enter the kingdom of God." KJV Acts 14:22 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. NET Acts 14:22 They strengthened the souls of the disciples and encouraged them to continue in the faith, saying, "We must enter the kingdom of God through many persecutions." NLT Acts 14:22 where they strengthened the believers. They encouraged them to continue in the faith, reminding them that we must suffer many hardships to enter the Kingdom of God. strengthening the souls of the disciples, Acts 15:32,41; 18:23; Isaiah 35:3; 1 Corinthians 1:8; 1 Thessalonians 3:2-4,13; 1 Peter 5:10 encouraging them to continue in the faith, Acts 11:23; 13:43; John 8:31,32; 15:4-6,9,10; Colossians 1:23; Jude 1:3,20,21 Through many tribulations Matthew 10:21,22,38; 16:24; Luke 22:28,29; 24:26; John 12:25,26; 16:1,2,33; Romans 8:17; 1 Thessalonians 3:4; 2 Timothy 1:8; 2:11,12; 3:12; 1 Peter 4:12-16; Revelation 2:10; 7:14 we must enter the kingdom of God Matthew 19:24; Mark 9:47; 10:24,25; John 3:5; 2 Peter 1:11 EDIFICATION AND ENCOURAGEMENT OF THE NEW DISCIPLES This verse should be read in close context with the previous verse, especially the phrase made many disciples. When Jesus gave us the "Great Command" to make disciples (Mt 28:19), He did not mean for us to go out and gain "professions of faith," and simply to get more "notches on our belt" (so to speak)! What Paul and Barnabas teach is that those who by grace through faith have entered God's family and become disciples of Jesus now need to have their faith nurtured to maturity, or to use Luke's phrase their souls need to be strengthened, they need to be encouraged to continue in the faith and they need to be warned that they will encounter tribulations. This is an excellent template for Biblical discipleship! David Jeremiah wrote, “Paul was not seeking converts only, but disciples... And that should be our goal in the church today as well. We are not about baptizing new Christians as if they were notches on the handle of our Gospel gun, statistics to make us look good in the year-end accounting. Instead, we are about seeing lives transformed.” Ray
Atos 14
Robertson says "These recent converts from heathenism (Ed: And Judaism) were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out." All of Luke's uses of parakaleo in Acts - Acts 2:40; Acts 8:31; Acts 9:38; Acts 11:23; Acts 13:42; Acts 14:22; Acts 15:32; Acts 16:9; Acts 16:15; Acts 16:39; Acts 16:40; Acts 19:31; Acts 20:1; Acts 20:2; Acts 20:12; Acts 21:12; Acts 24:4; Acts 25:2; Acts 27:33; Acts 27:34; Acts 28:14; Acts 28:20; To continue (present tense - continually)(1696)(emmeno from en = in + meno = remain) literally means "remain in" and thus to stay in a place over a period of time (the sense in Acts 28:30). Hebrews 8:9 quotes Jeremiah 31:32 and uses emmenō with the negative to indicate a lack of perseverance ("they did not continue" referring to Israel's failure to obey the Mosaic Covenant). In Gal 3:10 Paul says all who cursed who "do not abide by all the things" in the Mosaic Law, where Paul cites Dt 27:26 to show the impossibility of keeping the Law as a way of salvation. Here in Acts 14:22 the sense is to persevere in the faith even (especially) in the face tribulations. Gilbrant adds that emmeno in classic uses "can also mean “to be true to, to cleave to, to stand by,” for example, “articles of government and solemn treaties” (Thucydides; see Bauer). When emmenō is used of things (e.g., law; cf. Plato Leges 844c), it means “to remain fixed or steadfast.” The Septuagint uses emmenō to translate a variety of Hebrew words: chākhâh, “wait,” used mainly of the righteous waiting on the Lord (Isaiah 30:18); qûm, “to stand, be valid,” used in sayings about abiding by one’s word or agreement (Numbers 23:19; Deuteronomy 19:15), “to endure” (Isaiah 7:7); pārar, “to break,” where emmenō is used to indicate that God’s people were not continuing in the covenant." (Complete Biblical Library Greek-English Dictionary) TDNT - "(a) To abide in something," (b) "To keep to something,"...common in legal documents in connection with penal clauses for not fulfilling an agreement." (Theological Dictionary of the New Testament - Volume IV) Comment - The Septuagint use in Nu 23:19 conveys this sense where emmeno translates the phrase "will He not make it good? (will He not make it happen)?" Emmeno - 4x - abide(1), continue(2), stayed(1). - Acts 14:22; Acts 28:30; Gal. 3:10; Heb. 8:9 Emmeno in the Septuagint - Num. 23:19; Deut. 19:15; Deut. 27:26; Isa. 7:7; Isa. 8:10; Isa. 28:18; Isa. 30:18 = "He waits on high to have compassion on you"; Jer. 31:32; Jer. 44:25; Jer. 44:28; Dan. 6:12; Dan. 12:12 = "How blessed is he who keeps waiting..." The message of the missionaries is PERSEVERE! Continuance in the faith is evidence of authenticity of one's faith. And keep in mind that perseverance ultimately is one of the most sure markers that a person is truly saved. One reason is that we would not persevere without God's Spirit enabling us to persevere, and so our perseverance validates that the Spirit lives within us. God will provide the will and the power for us to persevere, but we still must walk through the fiery trials. Adrian Rogers said, “A faith that falters before the finish was flawed at the first.” Don Fortner wrote "Without question, the Word of God teaches the perseverance of the saints. Those who are born of God must and shall persevere. They will continue in the faith of Christ. God’s elect both believe and keep on believing. The true believer begins in faith, lives in faith, and dies in faith. True faith never quits (Matt. 10:20; John 8:31; 1 Cor. 15:1; Col. 1:23; Heb. 3:6, 14). The Word of God is very clear in this matter: Only those who continue in the faith shall enter into glory. This is the doctrine of the final perseverance of the saints." (Basic Bible Doctrine) Jesus spoke a similar truth explaining to those Jews who professed to believe in Him (John 8:30), that their perseverance (continuing in His Word) would be the objective, demonstrable evidence that they were truly disciples, that is, that they were genuinely saved. So Jesus was saying to those Jews who had believed Him, “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free.” (John 8:31,32) Comment - Compare Jesus' promise that "it is the one who has endured to the end who will be saved." (Mt 10:22) The point is the one who perseveres is proven genuine because they have the divine power supplied that enables them to endure to the end. There is no hint that one merits salvation by their endurance. Paul echoes this truth about perseverance proving one's profession is authentic... And although you were formerly alienated and hostile in mind, engaged in evil deeds, 22 yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach– 23 if indeed you continue (epimeno in the present tense) in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister.. (Colossians 1:21-23+) Comment - The "if" marks this as a condition of the first class, i.e., determined as fulfilled. John
Atos 14
Robertson adds that the disciples "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 (Acts 20:20) and as Jesus had done (John 16:33). These saints were already converted." These things I have spoken to you (THE DISCIPLES), so that in Me you may have peace. In the world you have tribulation (thlipsis), but take courage; (present imperative) I have overcome the world.” (John 16:33) Suffer hardship (aorist imperative) with me, as a good soldier of Christ Jesus. (2 Ti 2:3) Tribulations (2347)(thlipsis from thlibo = to crush, press together, squash, hem in, compress, squeeze in turn derived from thláo = to break) originally expressed physical pressure, that which constricts in a narrow place, which rubs together, which "hems in." As used figuratively, thlipsis focusing on internal pressure that causes one to feel confined, restricted and (ostensibly) without options.Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). It is a pressing together as of grapes. It conveys the idea of being squeezed or placed under pressure or crushed beneath a weight. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. The iron cage was stenochoria (see below). Thlipsis thus refers not to mild discomfort but to great difficulty. John
Atos 14
Robertson says this "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." Beginning and ending with prayer and fasting - It is notable that this great missionary enterprise had begun with prayer and fasting by the church in Acts 13:3+ and now at the end of their journey the missionaries take the same approach of prayer and fasting to guide their appointment of leaders of the missionary church plants! If is as if the "bookends" of the first missionary journey in the history of the church were bookends of prayer and fasting. Is this not a wonderful Biblical model for the modern church! Fasting (3521)(nesteria from verb nesteuo = to fast) describes fasting, fast, abstinence from eating, generally for want of food (2 Co 6:5; 11:27). The Pharisees practiced private fastings of the Jews (Mt 17:21;Luke 2:37) which they felt earned great merit with God, in striking contrast to the fasting of Anna which was an act of worship of her great God. (cf. Luke 18:12; Isa 58:3ff.; Da. 9:3). In longer fasting the religious hypocrites abstained only from better kinds of food. Prayer is linked with fasting in Luke 2:37 and in Acts 14:23, the former as an act of worship and the latter in the context of making an important church decision. In Acts 27:9 nesteria was used of the Day of Atonement, which fell in September or October, a time of year when it navigation was considered dangerous. F F Bruce comments that "“It has more than once been pointed out that more recent missionary policy would have thought it dangerously idealistic to recognize converts of only a few weeks’ standing as leaders in their churches; perhaps Paul and Barnabas were more conscious of the presence and power of the Holy Spirit in the believing communities.” (NIBC-Acts) They commended them to the Lord in whom they had believed - The missionaries could strengthen the saints and chose leaders, but ultimately they can only trust in God's power and provision to keep these infant missionary outposts spiritually healthy! The idea is that these new church plants were placed in the hands of the Lord for His care and His protection. Commended (3908)(paratithemi from para = beside + tithemi = place) literally means to place something beside or before someone. It was ""Old and solemn word, to entrust, to deposit as in a bank." (Robertson) It was used in Greek meaning to give someone something in trust and so to "deposit" with another. It is used with this sense in 2 Ti 2:2 where Paul declares "The things which you have heard from me in the presence of many witnesses, entrust (paratithemi) to faithful men who will be able to teach others also." (See similar uses of the related noun paratheke in 1 Ti 6:20; 2 Ti 1:12, 2 Ti 1:14) Four times paratithemi was used to commit or commend someone or something to God for safekeeping. In the most famous use in his last words on the Cross Jesus "crying out with a loud voice, said, “Father, INTO YOUR HANDS I COMMIT (paratithemi) MY SPIRIT.” Having said this, He breathed His last." (Lk 23:46) In his last meeting with the Ephesian elders, Paul encouraged them with the words "now I commend (paratithemi) you to God and to the word of His grace (NOTE THE ORDER - God then His Word - always a good pattern!), which is able (has the power) to build you up (God and His Word) and to give you the inheritance among all those who are sanctified." (Acts 20:32+) THOUGHT - That would make a great prayer to pray for the leaders of your church! Peter encouraged the suffering saints writing that "those also who suffer according to the will of God shall entrust (paratithemi) their souls to a faithful Creator in doing what is right." (1 Pe 4:19) Swindoll adds that "The word translated commended means “placed before.” Literally, it’s used in the sense of serving food. Greek writers use the term figuratively of teaching when a teacher sets before students a new concept to learn or evaluate. The literal and figurative senses come together when something is entrusted to the care of another, which is the meaning here. The apostles entrusted the people to the care of God. Of course, Paul and Barnabas formally commended the disciples to God for their own peace of mind and not to signify a spiritual change. Nothing in heaven changed. The Lord didn’t say, “Okay, thanks for getting these churches started. I’ll take it from here.” He had been taking care of these people since before the beginning of time! (Insights on Acts) Had believed (4100)(pisteuo) means these elders had trusted in and committed wholeheartedly to Jesus, relying on His sacrifice to save them eternally and His power provided by His Spirit to sanctify them daily. The perfect tense speaks of their enduring faith. Acts 14:24 They passed through Pisidia and came into Pamphylia. KJV Acts 14:24 And after they had passed throughout Pisidia, they came to Pamphylia. Pisidia Pisidia was a province of Asia Minor, situated between Phrygia on the north and west, Lycaonia on the east, and Pamphylia on the south. Acts 13:13,14; 15:38 They passed through Pisidia and came into Pamphylia (see map below) (See another map of the Province of Pisidia) - Pisidia was located north of Lycia (see red area in map). Into Pamphylia reflects Luke's accurate geographical designations, as Pamphylia was south of Pisidia and located on the coast. The town of Perga was located in Pamphylia. Wikipedia on Pisidia - During the Roman period Pisidia was colonized with veterans of its legions to maintain control. For the colonists, who came from poorer parts of Italy, agriculture must have been the area’s main attraction. Under Augustus, eight such colonies were established in Pisidia, and Antioch and Sagalassos became the most important cities. The province was gradually Latinised. Latin remained the formal language of the area until the end of the 3rd century. Wikipedia on Pamphylia - between Lycia and Cilicia, extending from the Mediterranean to Mount Taurus (modern-day Antalya province, Turkey). It was bounded on the north by Pisidia and was therefore a country of small extent, having a coast-line of only about 120 km (75 miles) with a breadth of about 50 km (30 miles). Passed through (1330)(dierchomai from dia = through + erchomai = come, go) means to go through, to pass through, to move through an area. In Acts 13:5 Luke used it of the missionaries having "gone through the whole island." Luke does not describe the return trek from Pisidia Antioch to Perga, but this was a dangerous, rugged trip with haunts in the mountains for robbers. Clearly God protected His men on mission from hard or even death on this dangerous journey. I fear that too often I take God's watch-care and hand of protection over myself and my family for granted, but I have numerous stories from the my two youngest children's lives when they were actively using illegal drugs. That they came through this time (almost 20 years for each one) relatively unscathed can only be credited to the protective hand of God, the same One Who protected His missionaries. Acts 14:25 When they had spoken the word in Perga, they went down to Attalia. KJV Acts 14:25 And when they had preached the word in Perga, they went down into Attalia:. Green = Return from Pisidian Antioch > Perga Red = From Perga > Attalia > Antioch (Syria) THE GOSPEL FINALLY GOES TO PERGA When they had spoken the Word in Perga - Barnabas, Saul and John Mark had arrived in Perga after sailing from Paphos the capital city of Cyprus on the western side of the island. Luke does not tell us Paul preached at that time (Acts 13:13-14+). On this second visits they (apparently both missionaries) spoke the Word which in context is "shorthand" for the Gospel. How long they remained in Perga is not stated, but clearly long enough to proclaim the Gospel, which was their missionary goal. It is worth noting that there are archaeological remains of a stadium in Perga (see picture; Roman theater - see pictures of several ruins at Perga), and perhaps Paul spoke there (like a modern day "Billy Graham Crusade"), but of course this is speculation. Wikipedia on Perga - Perga was an ancient and important city of Pamphylia, between the rivers Catarrhactes and Cestrus (Turkish Aksu Çayı)...Perge gained renown for the worship of Artemis, whose temple stood on a hill outside the town, and in whose honour annual festivals were celebrated.[6] The coins of Perge represent both the goddess and her temple....As the Cestrus silted up over the late Roman era, Perga declined as a secular city.[8] In the first half of the 4th century, during the reign of Constantine the Great (324-337), Perga became an important centre of Christianity, which soon became the official religion of the Roman Empire. The city retained its status as a Christian centre in the 5th and 6th centuries. Spoken (2980)(laleo) is the Greek verb meaning to make a sound and then to utter words. NLT and NIV translate it "preached the word" but laleo is more literally "spoken" and not the usual verb for preach (kerusso or euaggelizo). This is the fourth time in this chapter, the subject of preaching is mentioned as this was their divine assignment, and they faithfully continued in it, always seeking to make the most of their opportunity regardless of their opposition. THOUGHT - Are you making the most of the opportunities the Lord presents to you each day. Later Paul would say to the saints at Colossae "Conduct (present imperative) yourselves with wisdom toward outsiders, making the most (exagorazo in the present tense) of the opportunity (kairos). Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person." (Col 4:5-6+) That is a good word for all us! Kenneth
Atos 14
Robertson says that laleo contrasts with the other NT word for speak (lego) in that laleo is "rather an onomatopoetic word (laleo > la-la) with some emphasis on the sound and manner of speaking. The word is common in the vernacular papyri examples of social intercourse." (Word Pictures in the New Testament) The Word (logos) as noted above, in this context is a reference to the Gospel. And so we see this great chapter begin and end with the Word, the Word of His grace (Acts 14:3), and it goes without saying that it was a fruit filled chapter, with many believers, both Jewish and Gentile, and a special "present" for Paul of the young man named Timothy who he would attach to his party 2-3 years later on the second missionary journey. They went down to Attalia - Went down is used because Attalia is on the coast, at a lower elevation than Perga which is about 9-12 miles inland to the north and west of this seaport. Attalia was also in the province of Pamphylia and today is the seaport town of Antalya. Acts 14:26 From there they sailed to Antioch, from which they had been commended to the grace of God for the work that they had accomplished. KJV Acts 14:26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. NET Acts 14:26 From there they sailed back to Antioch, where they had been commended to the grace of God for the work they had now completed. NLT Acts 14:26 Finally, they returned by ship to Antioch of Syria, where their journey had begun. The believers there had entrusted them to the grace of God to do the work they had now completed. From there they sailed to Antioch Acts 11:19,26; 13:1; 15:22,30; Gal 2:11 from which they had been commended Acts 14:23; 13:1-3; 15:40; 20:32; 2 Corinthians 1:12; 3 John 1:6-8 for the work that they had accomplished Romans 15:19; Colossians 1:25,28; 4:17; 2 Timothy 4:2,5-8 THE LAST LAP HOME FROM THE WAR! From there - From Attalia (Antalya) They sailed to Antioch - The began on the water and end on the water. To Antioch in Syria. About 320 miles hugging the southern coast of modern Turkey but not going back through Cyprus, which is interesting, as Paul used these re-tracing trips for spiritual strengthening and for the appointment of elders. God apparently had another plan in His mind for strengthening the churches in Cyprus (Read Acts 15:39+). This voyage probably took about 3-4 days (See speed of ancient ships). Robertson writes that "They had been gone some eighteen months." Swindoll writes "In the 1940s, virtually everyone in America knew the name Norman Rockwell. The illustrations he drew for the Saturday Evening Post reflected the best of the American spirit during some of the nation’s most trying years. The words “heartwarming” and “nostalgic” come to mind when you see his work. For the May 26, 1945, issue, he released one of his most endearing illustrations: “Homecoming G.I." (ED: CLICK PICTURE ABOVE TO ENLARGE) In this iconic scene, a soldier wearing faded green army fatigues stands in front of a brick tenement as excited family members and friends pour into the alley to welcome their hero home from the war. Everyone can find themselves somewhere in that painting: The weary returning soldier. The exuberant parents. The elated siblings. The joyous neighbors. The shy girlfriend-in-waiting. A lot of emotion accompanies the return of a traveler after a long time away from home, especially if that journey involved trials and hardship, conflicts and struggle. Paul and Barnabas had left their homes in Syrian Antioch more than a year earlier to engage in an unusual kind of warfare. They battled supernatural forces on Cyprus and encountered spiritual enemies in the synagogues of Pisidia and Lycaonia. Paul’s brush with death in Lystra may have left him with injuries that would affect him for the rest of his life; each scar would have reminded him and his associates that they had been to battle and would likely face the enemy again. Without a doubt, morale improved for Paul, Barnabas, and their team when their itinerary carried them ever closer to home. Still, they had a long way to go and a great deal to accomplish along the way. (Insights on Acts) From which they had been commended to the grace of God - Luke uses "commend" in Acts 14:23 but here the verb is paradidomi (see more detailed study below) which means to hand over to the power of another. It conveys the sense that the church at Antioch had in effect handed Paul and Barnabas over to power of God, indeed to the enabling power of His Spirit and grace. In Acts 15:40+ Luke uses the same verb paradidomi in almost an identical context recording that "Paul chose Silas and left, being committed by the brethren to the grace of the Lord." So there Luke says they are given over to the power of grace just as he says in this passage. Robertson on commended - High and serious thoughts filled the hearts of these first returned missionaries as they neared home. The grace of God had been with them. They had fulfilled (eplērōsan) the work to which they had been set apart by the Holy Spirit with the prayers of the Antioch church. They now had a wondrous story to tell. The grace of God expresses the Source of the Grace, God Himself, "the God of all grace" (1Pe 5:1+) Who reigns as sovereign on "the throne of grace" (He 4:16+), and Who Alone "gives grace and glory" (Ps 84:11-Spurgeon) All the uses of the phrase the grace of God - Acts 11:23; 13:43; 14:26; 20:24; Ro 5:15+; 1Co 1:4; 3:10; 15:10; 2Co 1:12; 6:1; 8:1; 9:14; Gal. 2:21; Col 1:6+; Titus 2:11+; Heb 2:9+; He 12:15+; 1 Pe 5:12-+ Grace (favor) (5485) see preceding discussion of charis. (To God's grace at work read Acts 11:23+; Acts 13:43+; Acts 14:3+ Acts 20:24+) A SHORT EXCURSUS ON PRACTICAL GRACE - One of the most familiar short definitions of grace is God's unmerited favor. Unfortunately, the practical, everyday, working definition of grace in the lives of many believers goes little beyond this basic simple definition. Many believers fall woefully short of experiencing the riches of God's grace in their everyday life as C H
Atos 14
Robertson comments that "Three times in Paul's Epistles (1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3) he employed the metaphor of "door," perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul's heart (Galatians 4:14-15). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology." Larkin on God had opened a door - Finally, it was God who opened the door of faith to the Gentiles. This image captures what the first missionary journey was all about (Read Acts 9:15-16+; Acts 13:1-3+). God did swing wide open to the Gentiles the door of faith, giving access to salvation by faith (Lk 13:24-25; Acts 13:38-39; 13:12, 43, 46-48; 14:1, 23). The church will survive to the next generation when it maintains this kind of fruitful communication between the just-planted church and the sending church. (See Acts - Page 218) Opened (455)(anoigo from ana = again + oigo = to open) means to open, to open up, or to give access to. Figuratively speaking God's Spirit opened the hearts of the Gentiles to receive and believe the Gospel seed sown by the missionaries. In a similar use Luke records that Paul was sent as Jesus' witness to Gentiles "to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God (REPENT AND BELIEVE), that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’" (Acts 26:18+). The derivative verb dianoigo is used by Luke in Acts 16 to describe another Gentile conversion recording that "A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul." (Acts 16:14+) Luke's uses of anoigo in Acts - Acts 5:19; Acts 5:23; Acts 8:32; Acts 8:35; Acts 9:8; Acts 9:40; Acts 10:11; Acts 10:34; Acts 12:10; Acts 12:14; Acts 12:16; Acts 14:27; Acts 16:26; Acts 16:27; Acts 18:14; Acts 26:18; Faith (4102)(pistis) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Gentiles (1484)(ethnos gives us our word "ethnic") in general refers to a multitude (especially persons) associated with one another, living together, united in kinship, culture or traditions and summed up by the words nation, Gentiles (especially when ethnos is plural), Guzik sums up the fact that "The trip was a great success, though not without great obstacles: The difficulty of travel itself, the confrontation with Elymas on Cyprus, the quitting of John Mark, being driven out of the cities of Antioch and Iconium, the temptation to receive adoration, and being stoned in Lystra. Yet Paul and Barnabas would not be deterred from the work God had them to do.. It can and should be asked of each follower of Jesus, “What will it take for you to back down from doing God’s will? What kind of temptation or obstacle or opposition will do it?” Nothing stopped Jesus from doing God’s will on our behalf; as we look to Him, we won’t be stopped either. Paul later expressed this drive in a letter to a congregation (Php 3:12, 13,14)." (Acts 14 Commentary) Respond And Report Read: Luke 9:1-10 When they had come and gathered the church together, they reported all that God had done with them. —Acts 14:27 During a Sunday night service, a man described a week-long mission trip from which he and a half-dozen others had just returned. There was a vibrancy in his voice as he told why they went to a needy area in another state, how many yards of concrete they mixed and poured for a church sidewalk, and how their lives were changed in the process. I was moved and encouraged as he reported what God had done in and through all those who went. I see this same pattern of respond-and-report in Jesus’ training of His disciples. In Luke 9 we read, “He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases. He sent them to preach the kingdom of God and to heal the sick” (vv.1-2). They responded by obeying His call (v.6), then returned to report what they had done (v.10). I believe Jesus enjoyed those gospel team reports as the disciples brought encouragement to Him and to each other. We can follow that same pattern today as we first respond to God’s call to serve and to witness, whether it is close to home or far away. When we report the results of His work to others, the joy is multiplied. So, what are we waiting for? THINKING IT OVER How have I been encouraged by the reports of those who have served God faithfully? How have I had opportunity to respond and report? Your response to God's Call is not complete until you report God's work. Acts 13 Acts 14 A Miracle of Judgment (Acts 13:6-10) A Miracle of Healing (Acts 14:8-10) Result of Miracle: Proconsul Believed Result of Miracle: People Wanted to Worship the Preachers An Address to Jews An Address to Idolaters The God of this People, Israel He Left not Himself without Witness The Jews were Filled with Envy The Jews Came and Persuaded Multitude The Jews Stirred up the Women -- Note: Stoning Contemplated (Acts 14:5), Stoning Practised (Acts 14:19) A Light to the Gentiles ((Acts 13:47) Door of Faith Opened to Gentiles (Acts 14:27) Acts 14:28 And they spent a long time with the disciples. KJV Acts 14:28 And there they abode long time with the disciples. Acts 11:26; 15:35 A TIME TO REST, RENEW, TEACH AND TRAIN And they spent a long time - This is the second time Luke has used the phrase a long time in this chapter (Acts 14:3), and as with the previous use we cannot give a definite length of time, but given the fact that the missionaries had much to report, this is undoubtedly many weeks, and probably many months. Robertson muses that "It was a happy time of fellowship. The experiment entered upon by the church of Antioch was now a pronounced success. It was at the direct command of the Holy Spirit, but they had prayed for the absent missionaries and rejoiced at their signal success. There is no sign of jealousy on the part of Barnabas when Paul returns as the chief hero of the expedition. A new corner has been turned in the history of Christianity. There is a new centre of Christian activity. What will Jerusalem think of the new developments at Antioch? Paul and Barnabas made no report to Jerusalem." John MacArthur sums up the first missionary journey noting that Paul and Barnabas "saw themselves as instruments through whom God had accomplished His purposes; and all the glory went to Him. That is an essential perspective for a servant of the Lord.Through their Spirit-giftedness, boldness, power, humility, persistence, caring, commitment, and reverence for God, Paul and Barnabas had been used to accomplish much for the kingdom. Those qualities still mark those who walk the path to effective Christian service. (Acts 13-28 MacArthur New Testament Commentary - Page 57) Spent (1304)(diatribo from dia = through or intensifier + tribo = to wear, to spend; English diatribe = an abusive speech) literally means to rub away, to consume by rubbing. In the NT spoken only of TIME meaning to spend or pass time in a place, to stay, remain, tarry (Jn 3:22 = Jesus "was spending time with" His disciples, Acts 15:35 = "Paul and Barnabas stayed in Antioch"). All the NT uses of diatribo - spending(1), spending time(2), spent(3), stayed(2), staying(1). Jn. 3:22; Acts 12:19; Acts 14:3; Acts 14:28; Acts 15:35; Acts 16:12; Acts 20:6; Acts 25:6; Acts 25:14 With the disciples - To reiterate, the believers at the great church at Antioch were not "super saints" but were simply believers. If you are a believer, you are a disciple. Do not let anyone tell you a disciple is a special group, because that simply cannot be defended from Scripture. Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. All of Luke's uses of mathetes in Acts - Acts 6:1; Acts 6:2; Acts 6:7; Acts 9:1; Acts 9:10; Acts 9:19; Acts 9:25; Acts 9:26; Acts 9:38; Acts 11:26; Acts 11:29; Acts 13:52; Acts 14:20; Acts 14:22; Acts 14:28; Acts 15:10; Acts 16:1; Acts 18:23; Acts 18:27; Acts 19:1; Acts 19:9; Acts 19:30; Acts 20:1; Acts 20:30; Acts 21:4; Acts 21:16 So half way through the Acts the gospel has spread from Palestine where the story all began, to one of the islands of the sea and into parts of Asia Minor. Little did even Paul know that the next step was to be over the sea into Europe. Related Resources: What is the difference between a Christian and a disciple? What is the difference between a disciple and apostle? What is Christian discipleship? Why is making disciples important?