Ac 14:8-21. At Lystra Paul Healing a Cripple, the People Are Scarce Restrained from Sacrificing to Them as Gods, but Afterwards, Their Minds Being Poisoned, They Stone Paul, Leaving Him for Dead--Withdrawing to Derbe, They Preach and Teach There
There being no mention of the synagogue at Lystra, it is probable there were too few Jews there to form one.
8-10. there sat there a certain man ... a cripple from his mother's womb ... The same heard Paul speak--in the open air and ([Ac 14:11]) to a crowd of people.
11-13. in the speech of Lycaonia--whether a corruption of the Greek tongue, which was well enough understood in this region, or the remains of some older tongue, is not known.
The gods are come down to us in the likeness of men--the language of an unsophisticated people. But "that which was a superstition in Lycaonia, and for which the whole "creation" groaned, became a reality at Bethlehem" [Webster and Wilkinson].
14-18. when ... Barnabas and Paul heard--Barnabas is put first here, apparently as having been styled the "Jupiter" of the company.
they rent their clothes and ran in--rather (according to the true reading), "ran forth."
among the people, crying out ... Sirs, why do ye these things?--This was something more than that abhorrence of idolatry which took possession of the Jews as a nation from the time of the Babylonish captivity: it was that delicate sensibility to everything which affects the honor of God which Christianity, giving us in God a reconciled Father, alone can produce; making the Christian instinctively feel himself to be wounded in all dishonor done to God, and filling him with mingled horror and grief when such gross insults as this are offered to him.
19. came thither certain Jews from Antioch and Iconium--Furious zeal that would travel so far to counteract the missionaries of the Cross!
persuaded the people--"the multitudes."
and having stoned Paul--(See on [Ac 14:5]). Barnabas they seem to have let alone; Paul, as the prominent actor and speaker, being the object of all their rage. The words seem to imply that it was the Jews who did this; and no doubt they took the lead ([Ac 14:19]), but it was the act of the instigated and fickle multitudes along with them.
drew him out of the city--By comparing this with [Ac 7:58] it will be seen that the Jews were the chief actors in this scene.
20. as the disciples stood round about him--sorrowing. So his labors here had not been in vain: "Disciples" had been gathered, who now rallied around the bleeding body. And one appears to have been gained on this occasion, of far more importance than all the rest--Timotheus. See on [Ac 16:1-3]. (It could scarcely have been at the subsequent visit, [Ac 14:21], for the reason given in [2Ti 3:10], ; while at the third visit, [Ac 16:1-3], he was already a Christian).
he rose up--It is possible that this recovery was natural; the insensibility occasioned by such treatment as he had received sometimes passing away of itself, and leaving the patient less hurt than appeared. But certainly the impression naturally left on the mind by the words is that the restoration was miraculous; and so the best interpreters understand the words. This is confirmed by what follows.
came into the city--Noble intrepidity!
next day he departed with Barnabas to Derbe--a journey for which he could hardly be fit if his recovery had been natural. (As to Derbe, see on [Ac 14:6]).
21. and when they had preached ... to that city and had taught many--rather, "had made many disciples" (Margin); but probably without suffering any persecution, as Derbe is not mentioned along with Antioch, Iconium, and Lystra ([2Ti 3:11]).
Ac 14:21-28. Paul and Barnabas Retrace Their Steps, Return to Antioch in Syria, and Thus Complete Their First Missionary Journey
21-22. they returned ... to Lystra, Iconium, and Antioch, confirming the souls, &c.--At Derbe, Paul was not far from the well-known pass which leads down from the central tableland to Cilicia and Tarsus. But his thoughts did not center in an earthly home. He revisited the places where he had been reviled and persecuted, but where he had left as sheep in the desert the disciples whom his Master had enabled him to gather. They needed building up and strengthening in the faith, comforting in the midst of their inevitable suffering, and fencing round by permanent institutions. Undaunted therefore by the dangers that awaited them, our missionaries return to them, using words of encouragement which none but the founders of a true religion would have ventured to address to their earliest converts, that "we can only enter into the kingdom of God by passing through much tribulation" [Howson].
23-24. when they had ordained them elders--literally, "chosen by show of hands." But as that would imply that this was done by the apostles' own hands, many render the word, as in our version, "ordained." Still, as there is no evidence in the New Testament that the word had then lost its proper meaning, as this is beyond doubt its meaning in [2Co 8:19], and as there is indisputable evidence that the concurrence of the people was required in all elections to sacred office in the earliest ages of the Church, it is perhaps better to understand the words to mean, "when they had made a choice of elders," that is, superintended such choice on the part of the disciples.
and had prayed with fasting--literally, "fastings," thus setting them solemnly apart. This last clause confirms our interpretation of the former. For if "ordination" was by prayer and fasting (see [Ac 13:3]), why should it be said they first "ordained elders," and after that "prayed with fasting?" Whereas if the first clause refer to the choice and the second to the ordination, all is natural.
they commended--"committed"
them--that is, all these churches.
to the Lord--Jesus.
25. when they had preached the word in Perga--now doing what, for some reason, they had not done on their former visit, but probably with no visible fruit.
they went down into Attaila--a seaport on the Gulf of Pamphylia, drawing to itself the commerce of Egypt and Syria.
26. sailed to Antioch, from whence they had been recommended--(See on [Ac 13:3]).
27. when they had gathered the church together, they rehearsed all that God had done with them, &c.--As their call and mission had been solemn and formal, in the presence of and by the Church as well as the Holy Ghost, they dutifully, and no doubt with eager joy, convened the church and gave their report of "all that God had done with them," that is, by and for them.
and how--in particular.
he had opened the door of faith to the Gentiles--to such even as before had not been proselytes. (See on [Ac 11:21]; and on the language, see [1Co 16:9]; [2Co 2:12]; [Col 4:3]). The ascribing directly to God of such access to the Gentiles is to be noted.
28. there they abode long time--"no little time." From the commencement of the mission till they left Antioch to go up to attend the council at Jerusalem, some four or five years elapsed; and as the missionary journey would probably occupy less than two years, the rest of the time would be the period of their stay at Antioch. (But see Chronological Table.)
Chapter 15
Ac 15:1-35. Council at Jerusalem to Decide on the Necessity of Circumcision for the Gentile Converts
1-2. certain men--See the description of them in [Ga 2:4].
3-6. being brought on their way by the church--a kind of official escort.
they passed through Phenice--(See on [Ac 11:19]).
and Samaria, declaring the conversion of the Gentiles, and they caused great joy to the brethren--As the converts in those parts were Jewish ([Ac 11:19]), their spirit contrasts favorably with that of others of their nation.
7. Peter, &c.--This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing.
a good while ago--probably about fifteen years before this.
made choice ... that the Gentiles by my mouth--(See on [Ac 11:21]).
8. God, which knoweth the hearts--implying that the real question for admission to full standing in the visible Church is the state of the heart. Hence, though that cannot be known by men, no principle of admission to church privileges which reverses this can be sound.
9. put no difference between us and them: purifying their hearts by faith--"Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on [1Co 6:11]). How rich is this brief description of the inward revolution wrought upon the genuine disciples of the Lord Jesus!
10. why tempt--"try," "provoke"
ye God--by standing in the way of His declared purpose.
to put a yoke upon the neck of the disciples, &c.--He that was circumcised became thereby bound to keep the whole law. (See [Ga 5:1-6]). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See [Ro 3:5]; [Ga 2:4], &c.).