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Acts 14:13
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St. John ChrysostomSummary
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- Adam Clarke
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- John Gill
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Adam Clarke Bible Commentary
Then the priest of Jupiter, which was before their city - There is a meaning here, which ordinary readers will not readily apprehend. Many cities were put under the protection of a particular deity; and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To this St. Luke, every where as accurate as he is circumstantial, refers. Lystra, it appears, was under the guardianship of Jupiter Propulaius, Διος προπυλαιου, which St. Luke translates, του Διος οντος της πολεως, the Jupiter that was before the city, which is another term for Jupiter Custos, or Jupiter the guardian. All these deities, according to the attributes they sustained, had their peculiar priests, rites, and sacrifices; and each a peculiar service and priest for the office he bore; so that Jupiter Brontes, Jupiter the thunderer, had a different service from Jupiter Custos, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of Jupiter Custos, under whose guardianship the city of Lystra was, and whom the priest supposed had visited the city in a human form; and Barnabas, probably for the reasons already assigned, he imagined was the person; and as Mercury, the god of eloquence, was the general attendant of Jupiter, the people and the priest supposed that Paul, who had a powerful, commanding eloquence, was that god, also disguised. A beautiful figure of such an image of Jupiter as, I suppose, stood before the gate of Lystra, still remains; and a fine engraving of it may be seen in Gruter's Inscriptions, vol. i. p. xx. Jupiter is represented naked, sitting on a curule or consular chair; in his right hand he holds his thunder, and a long staff in his left; at his right, stands the eagle prepared for flight; and, above, the winged cap and caduceus of Mercury. On the base is the inscription, Iuppiter Custom Domus Aug. Jupiter, the guardian of the house of Augustus. As the preserver or guardian of towns, he was generally styled Jupiter Custos, Serenus and Servator. His name, Jupiter, i.e. jurans pater, the helping father, entitled him, in those days of darkness, to general regard. On this false god, who long engrossed the worship of even the most enlightened nations on the earth, much may be seen in Lactantius, Divinar. Institution. lib. i., in the Antiquite expliquee of Montfaucon; and various inscriptions, relative to his character as guardian, etc., may be seen in Gruter, as above. Oxen and garlands - That is, oxen adorned with flowers, their horns gilded, and neck bound about with fillets, as was the custom in sacrificial rites. They also crowned the gods themselves, the priests, and gates of the temples, with flowers. Of this method of adorning the victims, there are numerous examples in the Greek and Latin writers. A few may suffice. Thus Ovid: - Victima labe carens et praestantissima forma Sistitur ante aras; et vittis praesignis et auro. Ovid, Met. lib. xv. ver. 130. The fairest victim must the powers appease, So fatal 'tis sometimes too much to please: A purple filet his broad brow adorns With flowery garlands, crown, and gilded horns. Dryden. Huic Anius niveis circumdata tempora vittis Concutiens, et tristis ait; - Ibid. lib. xiii. ver. 643. The royal prophet shook his hoary head, With fillets bound; and, sighing, thus he said - Calcott. - fovet ignibus aras, Muneribus deos implet: feriuntque secures Colla torosa boum vinctorum cornua vittis. Ibid. lib. vii. ver. 427. Rich curling fumes of incense feast the skies, A hecatomb of voted victims dies, With gilded horns, and garlands on their head, In all the pomp of death to th' altar led. Tate. Virgil also refers to the same rites and circumstances: - Saepe in honore deum medio stans hostia ad aram Lanea dum nivea circumdatur infula vitta, Inter cunctantes cecidit moribunda ministros. Virg. Georg. lib. iii. ver. 486. The victim ox that was for altars pressed, Trimmed with white ribbons, and with garlands dressed, Sunk of himself, without the god's command, Preventing the slow sacrificer's hand. Dryden. Many similar examples may be seen in Wetstein and others. At the time of worship, the Hindoo priests place garlands of flowers on the head of the image. Whether the garlands were intended to decorate the oxen or the apostles, we cannot say; but in either case the conduct of the Lycaonians was conformable to that of the modern Hindoos.
Jamieson-Fausset-Brown Bible Commentary
the priest of Jupiter, which was before their city--that is, whose temple stood before their city, brought oxen and garlands--to crown the victims and decorate, as on festive occasions, the porches.
John Gill Bible Commentary
Then the priest of Jupiter, which was before their city,.... Not that the priest was before the city, but Jupiter; and the phrase denotes either his presidency over the city, and so the Arabic version renders it, "who was the chief god of their city"; or the place where his image stood, which was out of the city, and so may be said to be before it; accordingly the Syriac version renders it, "who was without the city"; he who officiated as priest to him: brought oxen and garlands unto the gates; either "of the city", as the Arabic and Ethiopic versions add, where was the statue of Jupiter; or else, and which is most likely, he brought them to the gates of the house, where Paul and Barnabas were; and to this sense the Syriac version renders it, "to the door of the dwelling place where they abode": what the oxen were brought for is easy to conceive, had it not been expressed; but for what should garlands or crowns be brought? These were used in sacrifices, for different purposes; sometimes they crowned the gods (t), to whom they sacrificed, and these might be brought to be put upon the heads of Paul and Barnabas; and sometimes the priests wore them (u), and which seems to be in imitation of the mitre, wore by the high priest among the Jews; and sometimes even those who came to sacrifice, and implore the assistance of their deities, wore them (w); likewise the altars on which they offered sacrifice were crowned with these garlands (x); and the sacrifices themselves, and which last seems to be the case here: the garlands were brought to be put upon the oxen; and these were for the most part made of cypress; sometimes of the pine tree, and sometimes of other leaves and flowers, such as were peculiar to the gods (y): and there was something like this among the Jews, at the offerings of their first fruits, which were done in this manner (z); "they that were nearest (to Jerusalem) brought green figs and grapes; and they that were more remote brought dried figs and raisins; and an ox went before them, whose horns were covered with gold, , "and a crown of olives" on his head; a pipe sounded before them, till they came near to Jerusalem, and then they sent some before them, who "crowned" their first fruits.'' And would have done sacrifice with the people; that is, the priest and the people with him, would have offered sacrifice to Paul and Barnabas, as to two deities; and the Syriac and Ethiopic versions add, "to them"; to both the apostles, with which agrees the Arabic version. (t) Baruch vi. 9. Justin. Apolog. 2. p. 57. Tertull. de Corona, c. 10. Alex. ab. Alex. Gen. dier. l. 4. c. 17. (u) Tertull. de Idolatria, c. 18. Alex. ab. Alex. ib. Paschalius de Coronis. l. 4. c. 13. (w) Paschal. ib. (x) Ovid de Tristibus, l. 3. eleg. 13. (y) Paschal. ib. c. 16. (z) Misn. Biccurim, c. 3. sect. 3.
Tyndale Open Study Notes
14:13-18 The apostles opposed the people’s idolatry and their attempt to offer sacrifices to them. They directed the people’s worship to the living God; the apostles were his representatives as they brought the Good News of the Christian message.
Acts 14:13
The Visit to Lystra and Derbe
12Barnabas they called Zeus, and Paul they called Hermes, because he was the chief speaker.13The priest of Zeus, whose temple was just outside the city, brought bulls and wreaths to the city gates, hoping to offer a sacrifice along with the crowds.
- Scripture
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- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Then the priest of Jupiter, which was before their city - There is a meaning here, which ordinary readers will not readily apprehend. Many cities were put under the protection of a particular deity; and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To this St. Luke, every where as accurate as he is circumstantial, refers. Lystra, it appears, was under the guardianship of Jupiter Propulaius, Διος προπυλαιου, which St. Luke translates, του Διος οντος της πολεως, the Jupiter that was before the city, which is another term for Jupiter Custos, or Jupiter the guardian. All these deities, according to the attributes they sustained, had their peculiar priests, rites, and sacrifices; and each a peculiar service and priest for the office he bore; so that Jupiter Brontes, Jupiter the thunderer, had a different service from Jupiter Custos, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of Jupiter Custos, under whose guardianship the city of Lystra was, and whom the priest supposed had visited the city in a human form; and Barnabas, probably for the reasons already assigned, he imagined was the person; and as Mercury, the god of eloquence, was the general attendant of Jupiter, the people and the priest supposed that Paul, who had a powerful, commanding eloquence, was that god, also disguised. A beautiful figure of such an image of Jupiter as, I suppose, stood before the gate of Lystra, still remains; and a fine engraving of it may be seen in Gruter's Inscriptions, vol. i. p. xx. Jupiter is represented naked, sitting on a curule or consular chair; in his right hand he holds his thunder, and a long staff in his left; at his right, stands the eagle prepared for flight; and, above, the winged cap and caduceus of Mercury. On the base is the inscription, Iuppiter Custom Domus Aug. Jupiter, the guardian of the house of Augustus. As the preserver or guardian of towns, he was generally styled Jupiter Custos, Serenus and Servator. His name, Jupiter, i.e. jurans pater, the helping father, entitled him, in those days of darkness, to general regard. On this false god, who long engrossed the worship of even the most enlightened nations on the earth, much may be seen in Lactantius, Divinar. Institution. lib. i., in the Antiquite expliquee of Montfaucon; and various inscriptions, relative to his character as guardian, etc., may be seen in Gruter, as above. Oxen and garlands - That is, oxen adorned with flowers, their horns gilded, and neck bound about with fillets, as was the custom in sacrificial rites. They also crowned the gods themselves, the priests, and gates of the temples, with flowers. Of this method of adorning the victims, there are numerous examples in the Greek and Latin writers. A few may suffice. Thus Ovid: - Victima labe carens et praestantissima forma Sistitur ante aras; et vittis praesignis et auro. Ovid, Met. lib. xv. ver. 130. The fairest victim must the powers appease, So fatal 'tis sometimes too much to please: A purple filet his broad brow adorns With flowery garlands, crown, and gilded horns. Dryden. Huic Anius niveis circumdata tempora vittis Concutiens, et tristis ait; - Ibid. lib. xiii. ver. 643. The royal prophet shook his hoary head, With fillets bound; and, sighing, thus he said - Calcott. - fovet ignibus aras, Muneribus deos implet: feriuntque secures Colla torosa boum vinctorum cornua vittis. Ibid. lib. vii. ver. 427. Rich curling fumes of incense feast the skies, A hecatomb of voted victims dies, With gilded horns, and garlands on their head, In all the pomp of death to th' altar led. Tate. Virgil also refers to the same rites and circumstances: - Saepe in honore deum medio stans hostia ad aram Lanea dum nivea circumdatur infula vitta, Inter cunctantes cecidit moribunda ministros. Virg. Georg. lib. iii. ver. 486. The victim ox that was for altars pressed, Trimmed with white ribbons, and with garlands dressed, Sunk of himself, without the god's command, Preventing the slow sacrificer's hand. Dryden. Many similar examples may be seen in Wetstein and others. At the time of worship, the Hindoo priests place garlands of flowers on the head of the image. Whether the garlands were intended to decorate the oxen or the apostles, we cannot say; but in either case the conduct of the Lycaonians was conformable to that of the modern Hindoos.
Jamieson-Fausset-Brown Bible Commentary
the priest of Jupiter, which was before their city--that is, whose temple stood before their city, brought oxen and garlands--to crown the victims and decorate, as on festive occasions, the porches.
John Gill Bible Commentary
Then the priest of Jupiter, which was before their city,.... Not that the priest was before the city, but Jupiter; and the phrase denotes either his presidency over the city, and so the Arabic version renders it, "who was the chief god of their city"; or the place where his image stood, which was out of the city, and so may be said to be before it; accordingly the Syriac version renders it, "who was without the city"; he who officiated as priest to him: brought oxen and garlands unto the gates; either "of the city", as the Arabic and Ethiopic versions add, where was the statue of Jupiter; or else, and which is most likely, he brought them to the gates of the house, where Paul and Barnabas were; and to this sense the Syriac version renders it, "to the door of the dwelling place where they abode": what the oxen were brought for is easy to conceive, had it not been expressed; but for what should garlands or crowns be brought? These were used in sacrifices, for different purposes; sometimes they crowned the gods (t), to whom they sacrificed, and these might be brought to be put upon the heads of Paul and Barnabas; and sometimes the priests wore them (u), and which seems to be in imitation of the mitre, wore by the high priest among the Jews; and sometimes even those who came to sacrifice, and implore the assistance of their deities, wore them (w); likewise the altars on which they offered sacrifice were crowned with these garlands (x); and the sacrifices themselves, and which last seems to be the case here: the garlands were brought to be put upon the oxen; and these were for the most part made of cypress; sometimes of the pine tree, and sometimes of other leaves and flowers, such as were peculiar to the gods (y): and there was something like this among the Jews, at the offerings of their first fruits, which were done in this manner (z); "they that were nearest (to Jerusalem) brought green figs and grapes; and they that were more remote brought dried figs and raisins; and an ox went before them, whose horns were covered with gold, , "and a crown of olives" on his head; a pipe sounded before them, till they came near to Jerusalem, and then they sent some before them, who "crowned" their first fruits.'' And would have done sacrifice with the people; that is, the priest and the people with him, would have offered sacrifice to Paul and Barnabas, as to two deities; and the Syriac and Ethiopic versions add, "to them"; to both the apostles, with which agrees the Arabic version. (t) Baruch vi. 9. Justin. Apolog. 2. p. 57. Tertull. de Corona, c. 10. Alex. ab. Alex. Gen. dier. l. 4. c. 17. (u) Tertull. de Idolatria, c. 18. Alex. ab. Alex. ib. Paschalius de Coronis. l. 4. c. 13. (w) Paschal. ib. (x) Ovid de Tristibus, l. 3. eleg. 13. (y) Paschal. ib. c. 16. (z) Misn. Biccurim, c. 3. sect. 3.
Tyndale Open Study Notes
14:13-18 The apostles opposed the people’s idolatry and their attempt to offer sacrifices to them. They directed the people’s worship to the living God; the apostles were his representatives as they brought the Good News of the Christian message.