Acts 14

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 29 2 8 0 0 14. The First Missionary Journey, part 2) 14:1 28) Outline (continued)) 14:1 7 C. Iconium ) 14:1 3 1. Message Proclaimed ) 14:4 5 2. Division ) 14:6 7 3. Escape ) 14:8 20a D.

Lystra and Derbe ) 14:8 10 1. Miracle ) 14:11 13 2. Response ) 14:14 18 3. Reaction ) 14:19 20a 4. Revulsion ) 14:20b 28 E. Antioch in Syria ) 14:20b 25 1.

Strengthening the Churches ) 14:26 28 2. Reporting to Antioch ) ) ) ) C. Iconium) 14:1 7) 14 1 A similar incident happened at Iconium. Paul and Barnabas entered the synagogue of the Jews and spoke in such a way that a great multitude believed, both Jews and Greeks. 2 But the Jews who would not believe stirred up and poisoned the minds of the Gentiles against the brothers. 3 So Paul and Barnabas remained a long time speaking boldly for the Lord, who testified to the message of his grace by performing signs and wonders through them. 4 The people of the city were divided; some sided with the Jews and others with the apostles. 5 An attempt was made by both the Gentiles and the Jews with their rulers to mistreat and stone them. 6 When Paul and Barnabas became aware of it, they fled to the cities of Lycaonia, namely, Lystra and Derbe, and to the surrounding region, 7 where they continued to preach the gospel.) ) 1. Message Proclaimed) 14:1 3) As Paul and Barnabas proclaimed the gospel, they selected cities situated along major Roman highways. From Pisidian Antioch they traveled eighty miles east to Iconium, which at that time was an influential city.

Here Paul and Barnabas spent considerable time in preaching the Good News (v. 3). They stayed longer in Iconium than in any other place on this first missionary journey.��1�� Perhaps the decision to travel east instead of west or north related to Paul s geographical knowledge of Lycaonia, which bordered his native province of Cilicia. Indeed, their journey led them closer to Cilicia, where churches had been established (15:41).) 1. A similar incident happened at Iconium. Paul and Barnabas entered the synagogue of the Jews and spoke in such a way that a great multitude believed, both Jews and Greeks.) Luke relates that in Iconium Paul and Barnabas follow the pattern set at Pisidian Antioch. Accordingly, his report is brief and to the point.

Paul and his fellow missionary arrive in this commercial city and immediately look for the local Jewish synagogue. Here they worship with the Jews and the God-fearing Gentiles. They are invited to preach and when both Paul and Barnabas accept the invitation, they effectively proclaim the good news of salvation. We suspect that the missionaries are invited to return. Luke recounts the effect that the message had on the synagogue audience. He says that a great multitude believed, both Jews and Greeks.

He seems to indicate that the response in Iconium was much greater than that in Pisidian Antioch. By implication he conveys that the Jews in Iconium had acquainted the Gentile population with the teachings of the Old Testament. Because of this instruction, innumerable Gentiles worshiped regularly in the Iconium synagogue.) When Paul and Barnabas explained the fulfillment of the messianic prophecies through Jesus Christ, not only numerous Jews but also a large crowd of God-fearing Gentiles believed. The missionaries preached the gospel message to both Jews and Gentiles and told them to turn in repentance to God and faith in [the] Lord Jesus Christ (20:21).��2��) 2. But the Jews who would not believe stirred up and poisoned the minds of the Gentiles against the brothers.) 1 1 2 8 0 “tw://bible.?id=59.2.17|AUTODETECT|” What happened in Pisidian Antioch is repeated in Iconium. Some Jews reject the gospel and refuse to accept Jesus as their Messiah. Literally, the text reads: But the Jews who disobeyed. In a sense, the verb to disobey is the substitute for the verb to express unbelief and thus has a double meaning. Faith demands obedience; otherwise it lacks the characteristics of trust, confidence, and dependence. Faith without obedience is dead 7 1 -1 9 0 “tw://bible.?id=59.2.17|AUTODETECT|” James 2:17) 1 1 -1 9 0 0 ), while the essence of unbelief is disobedience.��3�� The proclamation of the Good News demands a positive response of joyful compliance, but a negative response demonstrates willful defiance. Just as the believer expresses his faith in honorable deeds, so the unbeliever communicates his defiance in evil deeds.) 1 4 2 8 0 0 Undoubtedly inflamed by envy because Paul and Barnabas won countless adherents to the Christian faith, the Jews now begin to work among the Gentile population. They stir up the Gentiles and persuade them to take action against Paul and his companion. More than that, they are able to poison the minds of the Gentiles against the Christians in Iconium.) The Jews use the native population in an effort to turn the people against the believers, whom Luke calls brothers. In other words, Luke specifically states that the hostilities engendered by the Jews envelop both the church and its leaders. The recent converts to Christianity now endure the brunt of Jewish-instigated harassment. No wonder that Paul and Barnabas some time later encourage them with these instructive words: Through many hardships we must enter the kingdom of God (v. 22).

Yet the more the opposition tries to hinder the growth and development of the church, the more boldly the missionaries preach the word.) 3. So Paul and Barnabas remained a long time speaking boldly for the Lord, who testified to the message of his grace by performing signs and wonders through them.) Harassing the missionaries and the church creates an effect opposite of that which the Jews intended. Instead of leaving the area, Paul and Barnabas stay with the congregation for a considerable period of time and boldly continue to preach the Good News. They demonstrate the truth that the church thrives in times of oppression. The cause of Christ attracts people who notice the boldness and courage of the believers. The work of preaching and teaching continues unabated while the Lord grants his indispensable blessings on the growth of his church.

The apostles experience the power of the Lord as they boldly proclaim his name. The expression Lord refers to either God or Jesus. Although Luke often links apostolic boldness with the cause of Christ,��4�� we do well to interpret the expression as pointing to Jesus and to God. This becomes clear when we understand the phrase the message of his grace to be synonymous with Christ s gospel,��5�� proclaimed by the apostles, and to the word of God (see 20:32).) 1 1 2 8 0 “tw://bible.?id=58.2.4|AUTODETECT|” Indirectly Luke suggests that the church in Iconium developed rapidly. He writes, Paul and Barnabas & [spoke] boldly for the Lord, who testified to the message of his grace by performing signs and wonders through them. The Lord, then, enables the missionaries to execute extraordinary deeds that caused the people of Iconium to take note. God performs miracles in answer to and for the increase of faith. The apostles receive from God the charismatic gifts to heal the sick and raise the dead so that the faith of God s people is strengthened 7 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” Heb. 2:4) 1 1 -1 9 0 0 ). When God works a miracle, he does so in harmony with his Word and thus fortifies the believer spiritually. Luke, however, eliminates the details regarding these signs and wonders that perhaps pertained to a healing ministry. In his epistle to the Galatians, Paul notes that God worked miracles among the recipients of his letter (3:5), among whom were the inhabitants of Iconium (located in the Roman province of Galatia).) 1 19 2 8 0 0 ) Greek Words, Phrases, and Constructions in 14:1 3) Verse 1) ���p �x �P�� this phrase means either together (KJV, NKJV, NASB, RSV) or in the same way (with variations, GNB, NAB, NEB, NIV, JB, MLB).��6�� Modern translators prefer the second choice, as it emphasizes that the apostles followed their usual practice in Iconium.) e��� ��������� the particle e��� (so that) succeeded by the aorist active infinitive expresses actual result.) ���z ������ a great multitude. The preceding genitives depend on this phrase. Usually the genitive follows the noun on which it depends.��7�� The position of these genitives shows emphasis.) Verse 2) ����������� the compound from (not) and the verb ����� (I persuade) signifies I do not allow myself to be persuaded. In the New Testament, the compound means to refuse to believe and thus stands in opposition to the verb ������� (I believe). As such it connotes disobedience.) ������� this verb has two meanings: to mistreat and to embitter. In the New Testament, the second sense occurs only here.) Codex Bezae has an extended reading of this verse.

The additions are in italics: But the chiefs of the synagogue of the Jews and the rulers of the synagogue stirred up for themselves persecution against the righteous, and poisoned the minds of the Gentiles against the brethren. But the Lord soon gave peace. ��8��) The additions represent an attempt to provide greater coherence in the text, but the result is not encouraging. The redundance of the phrases chiefs of the synagogue and rulers of the synagogue is obvious. Moreover, the sentence but the Lord soon gave peace appears to be an incomplete transition between verses 2 and 3. Scholars prefer to stay with the usual text of these two verses in spite of the apparent lack of coherence.) Verse 3) �r� ��V� the combination of a particle and a conjunction conveys an adversative sense: however. ��9��) ��������� from the intensive compound �������� (I spend time), the aorist active imparts the constative idea that views the action from beginning to end.) ) ) 2. Division) 14:4 5) 4.

The people of the city were divided; some sided with the Jews and others with the apostles. 5. An attempt was made by both the Gentiles and the Jews with their rulers to mistreat and stone them.) 1 1 2 8 0 “tw://bible.?id=45.16.7|AUTODETECT|” Luke introduces the word apostles. A study of Acts reveals that Luke employs that term consistently of the twelve apostles and only twice (vv. 4, 14) of Paul and Barnabas. The Twelve, with Peter at their head, are bearers and guardians of Christ s gospel in Jerusalem (8:1, 14). The next in line to claim the title are Paul and Barnabas, who were commissioned by the church in Antioch to proclaim the gospel to the Gentiles (13:1 3). And last, in a wider sense Paul mentions Andronicus and Junias, who are preachers of the gospel and are recognized by the churches as apostles 7 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” Rom. 16:7) 1 1 -1 9 0 0 ). Nevertheless, an apostle had to be a witness of Christ s resurrection and had to be commissioned by Christ himself.��10�� Thus Matthias is appointed by Christ in Jerusalem and Paul near Damascus. But Apollos and Timothy are never called apostles.) 1 1 2 8 0 “tw://bible.*?id=46.9.1-46.9.3|AUTODETECT|” Even though in Acts Luke twice designates Paul an apostle, he thrice records Paul s call and commission to be an apostle to the Gentiles (9:1 19; 22:1 21; 26:2 18). Further, Jesus says that Paul is his chosen instrument to bring his name before the Gentiles and kings (9:15). Jesus sends him forth as an apostle (22:21; 26:16 17; the word derives from the Greek verb apostellM [I send]). Paul met the apostolic requirement set forth by the apostles when they chose Matthias to succeed Judas Iscariot (1:21 22). Because of his conversion experience near Damascus, Paul saw Jesus and became a witness of Christ s resurrection. Although Paul did not follow Jesus from the time of John s baptism to that of Christ s ascension, the Twelve accepted him as a genuine apostle.

How does Luke depict Paul? The picture that Acts paints is not that Paul was not an apostle, but that he was an apostle extraordinary which is consonant with Paul s own account 7 1 -1 9 0 “tw://bible.?id=46.9.1-46.9.3|AUTODETECT|” I Cor. 9:1 3) 1 1 -1 9 0 “tw://bible.?id=46.15.5-46.15.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.5-46.15.9|AUTODETECT|” 15:5 9) 1 1 -1 9 0 “tw://bible.?id=48.1.12-48.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.12-48.1.17|AUTODETECT|” Gal. 1:12 17) 1 1 -1 9 0 “tw://bible.?id=46.9.6|AUTODETECT|” ). ��11�� And last, Paul indirectly calls Barnabas an apostle 7 1 -1 9 0 “tw://bible.?id=46.9.6|AUTODETECT|” I Cor. 9:6) 1 1 -1 9 0 “tw://bible.?id=48.2.9-48.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=48.2.9-48.2.10|AUTODETECT|” Gal. 2:9 10) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 The teachings of the Christian faith divide the inhabitants of Iconium so that numberless people take the side of the unbelieving Jews and others support Paul and Barnabas. Clashes result; the authorities have to intervene. Once again, Luke depicts a situation that is reminiscent of Pisidian Antioch. There the Jews with the help of prominent God-fearing Gentile women influenced the local government authorities to expel the missionaries. Here the Jews are successful in procuring the help of the local officials.) The Jews are able to convince the Gentiles that an attack should be made on the lives of Paul and Barnabas. They plot and scheme with the result that the Gentiles take the lead.

Luke mentions them first in his report: Both the Gentiles and the Jews with their rulers [plotted] to mistreat and stone [the missionaries]. The Jews cleverly present themselves as supporters of a cause the Gentiles champion but which the Jews themselves originated. In Greek, the text is not clear whether the words their rulers refer to the Jewish synagogue rulers, the Gentile city fathers, or both.��12��) In harmony with the parallel occurrences in Pisidian Antioch and Iconium, the term their rulers most logically connotes both the local authorities and the leaders of the Jewish synagogue. The city officials seeking to maintain order and stability are on the side of the Gentiles and the Jews. They actually view Paul and Barnabas as troublemakers. The attack on the missionaries comes in the form of insolence; that is, invective and personal insults are hurled at Paul and Barnabas.

But the threat becomes real when the schemers attempt murder by hurling stones at the envoys of the gospel. (Incidentally, throwing stones appears to be characteristic in the Middle East, where the supply of stones is virtually unlimited.) Once again, the time has come for Paul and Barnabas to depart suddenly (compare 13:50).) ) Greek Words, Phrases, and Constructions in 14:4 5) Verse 4) �x ������ literally the noun denotes the multitude, but here it means the people. ) ��� not in company with, but on the side of. Codex Bezae expands the text to read, But the people of the city were divided; some sided with the Jews, and some with the apostles, cleaving to them on account of the word of God (the addition is in italics).��13��) Verse 5) A��t ��� ���� although the noun A��� in context means attempt, the idea of rush, assault, or attack should not be neglected.) �z� in this verse, the preposition ��� is equivalent to ��� (and).��14��) ) ) 3. Escape) 14:6 7) 6. When Paul and Barnabas became aware of it, they fled to the cities of Lycaonia, namely, Lystra and Derbe, and to the surrounding region, 7. where they continued to preach the gospel.) 1 1 2 8 0 “tw://bible.?id=47.11.33|AUTODETECT|” Fleeing from dangerous situations became a way of life for Paul. He escaped from Damascus with the help of Christian friends 7 1 -1 9 0 “tw://bible.?id=47.11.33|AUTODETECT|” II Cor. 11:33) 1 1 -1 9 0 0 ). When the Jews in Jerusalem tried to kill Paul, he fled to Caesarea, where he boarded ship for his hometown, Tarsus (9:30). He was expelled from Pisidian Antioch (13:50) and now must leave Iconium for his own safety.) 1 37 2 8 0 0 We imagine that the apostles received information from fellow Christians who learned about the plot to kill Paul and Barnabas. Weighing the advantages and disadvantages, the missionaries decide to move to a new location. They travel in a southerly direction to the Lycaonian region. Lycaonia is situated on a mountainous plateau in the southern part of Asia Minor at an elevation of thirty-three hundred feet. It borders the Taurus Mountains and was part of the Roman province of Galatia. Lycaonia is a flat, dry, and almost treeless plain, extremely dusty at the end of the summer, and inhospitably cold in winter. ��15��) The missionaries came first to Lystra, which is about twenty miles from Iconium, and then to Derbe, which is still farther to the southeast.

The Romans had colonized Lystra much as they had Pisidian Antioch. However, the presence of the Roman population appeared to have been nonessential to Paul and Barnabas. Beside the Roman colonists the population of Lystra consisted of the class which was educated in Greek manners and the Greek language, and the uneducated Lycaonian population. ��16�� We know that Timothy, who was born and reared in Lystra, was of Greek descent. His mother was a Jewess but his father a Greek, presumably of the educated class (16:1 3). The Romans belonged to the ruling class, while the Greeks, also called Hellenes, were educated and generally well-to do people.) The common people of Lystra spoke the Lycaonian language and thereby proved that linguistically they were not influenced by Roman or Greek culture (although they did worship the Greek gods Zeus and Hermes [see v. 12]). Rural people came to the regional marketing center where they met the Jewish merchants, the Greek gentlemen, and the Roman officers.��17�� Indeed, Paul and Barnabas were visiting a small country town where they tried to acquaint a mixed audience with Christ s gospel.) ) Practical Considerations in 14:1 7) The historical account of Acts reveals a pattern in the missionaries experience.

God appoints his servants and sends them out to proclaim the gospel of salvation. These men boldly preach and teach his Word with the result that numerous people listen, are converted, and become members of the church. Then, Jewish antagonists, aided at times by Gentiles, instigate persecutions, banishment, and even imprisonment of God s servants. But God delivers his workers from their predicaments and blesses the church.��18��) Wherever God directs his ministers and missionaries to speak boldly in his behalf, the forces of Satan try to interfere and create opposition to them and to the Word. Ministers are harassed, ridiculed, and mocked not only by the world but sometimes by members of the church. In spite of the difficulties God s servants face, God s grace is sufficient.

He sustains them in their task.) In the midst of opposition,) Let them trust, O Lord, in Thee;) When success attends their mission,) Let Thy servants humblest be.) Never leave them) Till Thy face in heaven they see.) Thomas Kelly) ) Greek Words, Phrases, and Constructions in 14:6 7) Verse 6) ���������� the aorist active participle from ������� (I understand, perceive) signifies getting wind of it. ) ��������� the compound form of this verb in the aorist is stronger than the simple verb ����� (I flee). It means they fled for refuge. ) Verse 7) The Western text (Codex Bezae) amplifies the text: And there they preached the gospel, and the whole multitude was moved by the teaching. And Paul and Barnabas stayed on in Lystra (the addition is italicized).��19��) ) D. Lystra and Derbe) 14:8 20a) 8 In Lystra sat a man who was unable to use his feet because he was born a cripple and had never walked. 9 This man heard Paul speaking. Paul looked at him intently and, seeing that he had faith to be healed, 10 loudly said, Stand up on your feet! The man jumped up and began to walk. 11 When the crowds saw what Paul had done, they shouted in the Lycaonian language, The gods have become like men and have come down to us. 12 They began calling Barnabas Zeus, and Paul they called Hermes, because Paul was the main speaker. 13 The priest of Zeus, whose temple was just outside the city, brought bulls and garlands to the gates.

He wanted to offer sacrifices with the crowds.) 14 But when the apostles Barnabas and Paul heard it, they tore their robes. They rushed out into the crowd, shouting: 15 Men, why are you doing this? We also are men with the same nature as you. We preach the gospel to you in order to turn you from worthless things to the living God, who made the heaven and the earth and the sea, and all that is in them. 16 In the past, God allowed all nations to go their own way. 17 And yet he did not leave himself without witness. God conferred benefits by giving you rains from heaven and fruitful seasons. He filled your hearts with food and gladness. 18 Even though they said this, they were hardly able to stop the crowds from sacrificing to them.) 19 But the Jews from Antioch and Iconium came and, having persuaded the crowds, stoned Paul and dragged him outside the city, supposing that he was dead. 20a But while the disciples stood around him, Paul got up and entered the city.) ) In Acts, Luke indirectly draws a parallel between Peter and Paul.

For example, Peter heals the cripple at the temple gate called Beautiful (3:1 10) and Paul restores a lame man in Lystra (14:8 10). Peter raises Dorcas in Joppa (9:36 42) and Paul restores Eutychus (20:9 12). Peter was released from prison (12:6 11); so was Paul (16:25 28).) Luke reports that the cripple at the gate called Beautiful was healed because of his faith in the name of Jesus (3:16). Likewise, when Paul miraculously restored the crippled man in Lystra, he saw that the man had faith to be healed (v. 9).) 1. Miracle) 14:8 10) 8. In Lystra sat a man who was unable to use his feet because he was born a cripple and had never walked. 9.

This man heard Paul speaking. Paul looked at him intently and, seeing that he had faith to be healed, 10. loudly said, Stand up on your feet! The man jumped up and began to walk.) We assume that the Jews in Lystra had no synagogue, for in the account no God-fearing Gentiles are mentioned. Paul and Barnabas thus traveled to Lystra to find a refuge from Jewish synagogue officials. The missionaries proclaim the gospel to anyone who desires to listen to them.) Among the listeners to the preaching of Paul is a man born with a handicap. He is unable to use his feet and, consequently, has never walked.

Luke describes the man s condition in detail and even uses a phrase that is identical to his description of the lame man at the temple gate in Jerusalem: crippled from birth (3:2, NIV). Luke briefly reports that during their ministry in Iconium, the apostles performed many healing miracles (14:3); he fully portrays the first miracle Paul rendered in Lystra and contrasts the severity of the man s condition with the magnitude of the miracle.) We presume that the absence of a synagogue necessitated a point of contact that would give Paul an opportunity to reach the local population. Everyone knew the cripple, who most certainly made his living by begging. Paul heals this lame man for the purpose of gaining the interest of the people. When they see the result of the miracle, they are ready to listen to the gospel.) The lame man has been carried to a public meeting place and seated perhaps in front of a temple or in a marketplace. Here crowds of people usually gathered to hear a speaker and here the beggar collected his monetary gifts.

In this place, Paul preaches the gospel of salvation. Even though the native people speak the Lycaonian language, they are able to understand Paul, who communicates the gospel in Greek. The lame man listens to the sermon Paul is preaching. In fact, one reading of the Greek text indicates that the man listened frequently.��20�� Whatever that record may be, Paul notices the cripple and focuses his attention on him. Note, again, the similarity between this account and that of Peter healing the lame man in Jerusalem. There, Peter looked intently at a cripple (3:4); in Lystra Paul does the same.) 1 1 2 8 0 “tw://bible.?id=45.5.10|AUTODETECT|” Luke adds that the man had faith to be healed. What kind of faith is this? Simply put, it is faith that is necessary for salvation. The verb to be healed can also mean to be saved 7 1 -1 9 0 “tw://bible.?id=45.5.10|AUTODETECT|” Rom. 5:10) 1 1 -1 9 0 “tw://bible.?id=59.5.15|AUTODETECT|” ). The synoptic evangelists (Matthew, Mark, and Luke) often link faith to healing miracles; these three record Jesus repeated refrain, Your faith has saved you, spoken to those whom he healed miraculously.��21�� The Gospel writers place emphasis on the healing miracle, yet we should not minimize the genuine faith of those who were healed. The lame man in Lystra, listening to Paul s sermon, puts his faith in Jesus. His authentic faith is necessary for the healing of his crippled feet 7 1 -1 9 0 “tw://bible.?id=59.5.15|AUTODETECT|” James 5:15) 1 1 -1 9 0 0 ).��22�� How does Paul know that the man has faith? Guided by the Holy Spirit, Paul is able to detect that the cripple has faith in Jesus, which perhaps the man expressed verbally.) 1 4 2 8 0 0 Paul addresses the cripple and commands him in a loud voice, so that not only the lame man but also the crowds may hear: Stand up on your feet! Actually, the Greek text has, Stand straight up on your feet! No sooner has Paul uttered the words than the man puts his faith to the test. He stands erect, jumps up, and for the first time in his life begins to walk. We can imagine the joy and happiness, the shouts of jubilation coming from the man and the cries of amazement from the crowd. Everyone is able to see that indeed a miracle has occurred, for the man himself testifies to it.) ) Greek Words, Phrases, and Constructions in 14:8 10) Verse 8) 1 1 2 8 0 “tw://bible.?id=58.6.4|AUTODETECT|” ������� this adjective does not mean impossible 7 1 -1 9 0 “tw://bible.?id=58.6.4|AUTODETECT|” Heb. 6:4) 1 1 -1 9 0 0 ) but unable or incapable. ) 1 14 2 8 0 0 ���� ����� the dative case is the dative of respect, especially with reference to the adjective unable.) ������ the use of the imperfect tense of the verb to sit points to the continued and habitual sitting position of the cripple at a given location.) Verses 9 10) $������ manuscript evidence for the aorist tense and the imperfect tense ($�����, he repeatedly heard) is equally strong. Textual editors are divided at this point.) ������ ��� ������� the articular infinitive has a consecutive sense: the intent of the infinitive is the result of the preceding noun faith. Hence, the necessary faith for salvation. ) @���� the position of this adjective in this imperatival sentence makes it equivalent to an adverb: Stand up straight! ) %���� ��v ���������� note that the first verb (from ������, I jump) is in the aorist tense while the second verb is in the imperfect tense.) ) ) 2. Response) 14:11 13) 11. When the crowds saw what Paul had done, they shouted in the Lycaonian language, The gods have become like men and have come down to us. 12. They began calling Barnabas Zeus, and Paul they called Hermes, because Paul was the main speaker.) a.

When the crowds saw what Paul had done. The citizens of Lystra and the surrounding countryside are assembled in considerable numbers which perhaps run into the hundreds if not thousands, for Luke uses the plural form crowds. They are amazed at what has happened and in great agitation express themselves in their native Lycaonian language. Paul and Barnabas are at first unable to understand what is being said.) b. The gods have become like men and have come down to us, the people shout. The local population, steeped in religious lore, looks upon Paul and Barnabas as two gods who have come down to Lystra in human form.

We infer that the people based this observation on the legend that both Zeus, the chief of the gods, and Hermes, the messenger of the gods, had visited an area in the province of Phrygia but had been denied lodging by the local people. Finally, an elderly man and his wife welcomed the gods to their humble dwelling. The gods amply rewarded the couple s hospitality by turning their house into a temple and, at the couple s request, appointing them priests in this temple. The gods punished the rest of the people by destroying their homes. The legend has been recorded by the Roman poet Ovid, who lived from 43 b.c. to a.d. 17 and who called the gods by their Latin names: Jupiter (Zeus) and Mercury (Hermes).��23��) 1 1 2 8 0 “tw://bible.?id=48.4.14|AUTODETECT|” (In passing, I point out that we should not interpret Paul s compliment to the Christians in Galatia, among whom were those in Lystra, as a reference to this incident. Paul writes, You received me as an angel of God [) 7 1 -1 9 0 “tw://bible.?id=48.4.14|AUTODETECT|” Gal. 4:14) 1 1 -1 9 0 0 ]. However, the Lystrans obviously considered Paul and Barnabas to be gods, not angels.)) 1 15 2 8 0 0 The inhabitants of Lystra worshiped Zeus, whom they regarded as their guardian deity. Outside the city they had erected a temple in his honor. In addition, they worshiped Hermes as the patron deity of speakers and travelers and as the god of fortune and fertility.��24�� Hermes, whose task was to relay messages from the gods to men, was the son of Zeus and Maia. His name is reflected in the word hermeneutics, which derives from the Greek term hermneuts (interpreter).) Archaeological evidence inscriptions about the priests of Zeus and to a statue of Hermes discovered in the vicinity of Lystra has clearly demonstrated that the gods Zeus and Hermes were worshiped in that city. Moreover, the inscriptions are in the Lycaonian language.��25��) c. They began calling Barnabas Zeus, and Paul they called Hermes, because Paul was the main speaker.

We would have expected the people to designate Paul, because of his decisive leadership ability, as Zeus, and Barnabas, who served as Paul s associate and helper, as Hermes. But this is not the case. Undoubtedly, the community of Lystra believes that the highest deity ought not to work but be served by lower gods. In view of Barnabas s reticence, the people consider him to be the chief god Zeus and they regard Paul, who appears to do all the work, as Hermes the servant god of Zeus.��26�� Although the apocryphal book The Acts of Paul and Thecla presents a description of Paul, I do not think that it has any bearing on this particular passage and frankly question its accuracy:) And a man named Onesiphorus, who had heard that Paul was come to Iconium, & went along the royal road which leads to Lystra, and stood there waiting for him.& And he saw Paul coming, a man of small stature, with a bald head and crooked legs, in a good state of body, with eyebrows meeting and nose somewhat hooked, full of friendliness; for now he appeared like a man, and now he had the face of an angel.��27��) 13. The priest of Zeus, whose temple was just outside the city, brought bulls and garlands to the gates. He wanted to offer sacrifices with the crowds.) a.

The priest of Zeus. Paul and Barnabas know that they are in a pagan environment where the people worship Zeus and where his temple is just outside the city. The man who holds religious authority and who receives the respect of the people is the priest of Zeus. In other words, the apostles have to submit to his authority, for they are visitors who enter his territory. How soon the missionaries understood the shouts of the people, The gods have become like men and have come down to us, is difficult to determine. But when the priest of Zeus hears these shouts, he knows that he has a task to perform: to offer sacrifices to the gods who have come to visit the people of Lystra.

Obviously, the priest wants to please the gods and thus avoid any repetition of the earlier punishment the gods meted out to the inhospitable citizens of Phrygia.) b. Just outside the city. Historical evidence points to the pagan practice of building temples dedicated to Zeus outside the city walls. In brief, the temple was named the temple of Zeus-outside-the-city. ��28�� The priest takes bulls decked with garlands made of wool and leads them outside the city to the temple of Zeus. The word gates describes either the gates of the city or the gates of the temple. Here the priest and the crowds of people wish to honor Paul and Barnabas.) ) Greek Words, Phrases and Constructions in 14:13) ������� because of the plural form, the word probably does not refer to a house but to the gates of the city.) 3.

Reaction) 14:14 18) Luke s account leaves the impression that some time elapsed between the healing of the cripple and the appearance of the priest and his sacrificial animals. Apparently Paul and Barnabas were not told what the crowds were saying in the Lycaonian language and did not initially realize that the sacrifices were meant for them.) 14. But when the apostles Barnabas and Paul heard it, they tore their robes. They rushed out into the crowd, shouting: 15. Men, why are you doing this? We also are men with the same nature as you.

We preach the gospel to you in order to turn you from worthless things to the living God, who made the heaven and the earth and the sea, and all that is in them. ) Observe the following points:) 1 1 2 8 0 “tw://bible.?id=66.19.10|AUTODETECT|” a. Torn garments. Eventually the apostles hear what the crowds led by the priest of Zeus are planning to do for them. Presumably some of the disciples of the apostles serve as informants and interpreters (v. 20). When they realize what is happening, Paul and Barnabas tear their clothes as a sign of deep emotional turmoil.��29�� They are greatly troubled because as God s servants they know that only the Most High should receive all glory and honor. Indeed, when Peter at God s command entered the home of Cornelius in Caesarea, Cornelius fell at Peter s feet to pay his respects. But Peter said: Stand up! I, too, am only a man 7 1 -1 9 0 “tw://bible.?id=66.19.10|AUTODETECT|” Rev. 19:10) 1 1 -1 9 0 “tw://bible.?id=66.22.8-66.22.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.8-66.22.9|AUTODETECT|” 22:8 9) 1 1 -1 9 0 0 ). Further, the apostles know that when the people praised King Herod Agrippa I by saying his voice was that of a god, God struck him down so that soon afterward he died (12:21 23).) 1 2 2 8 0 0 No wonder that Paul and Barnabas tear their clothes to indicate the mental agony they experience. They fling aside the temptation to succumb to the crowd s adulation and turn away in great distress. They have come to preach the gospel of salvation to people serving pagan gods, but now the apostles perceive that these people pervert the gospel by considering the proclaimers of that gospel to be gods and seek to worship them.) Note, first, that Luke again uses the expression apostles (see v. 4) for both missionaries. Also, he lists Barnabas first, perhaps because the Lycaonian people consider Barnabas to be Zeus.) 1 1 2 8 0 “tw://bible.?id=59.5.17|AUTODETECT|” b. Similar men. At once, Paul and Barnabas put the matter in its right perspective. Both of them rush out into the crowd of people and shout at the top of their voices: Men, why are you doing this? We also are men with the same nature as you 7 1 -1 9 0 “tw://bible.?id=59.5.17|AUTODETECT|” James 5:17) 1 1 -1 9 0 0 ). The apostles lose no time in getting to the heart of the matter and ask for an explanation. They wish to know why the people are preparing the sacrifices. And because these people customarily offer sacrifices to their gods, both Paul and Barnabas declare that they themselves are ordinary people and are not divine. They explain that they are not god-men but messengers sent out by God. They have to teach the people of Lystra the elementary truths about the living God.) 1 1 2 8 0 0 c. Gospel message. We preach the gospel to you. The speech of Paul and Barnabas differs substantially from the sermon Paul preached to the Jewish-Gentile audience in Pisidian Antioch. There the God-fearing Gentiles had been instructed in the teaching of the Scriptures. Here the missionaries have to begin with fundamental truths and are unable to assume that the crowds have any knowledge about God and his works.

Paul s speech to the Areopagus in Athens (17:24 28) resembles the remarks the apostles make in Lystra. Both here and in Athens, Paul teaches that God is the creator and sustainer of the universe. He begins not with the nation Israel but with nature and its creation by the one God who upholds and governs this world. Paul and Barnabas must teach people who have not had the benefit of religious instruction by resident Jews. Unlike the God-fearing Gentiles in Pisidian Antioch and Iconium, the people in Lystra have had no preparation for receiving the gospel.) 1 1 2 8 0 “tw://bible.?id=19.115.4-19.115.8|AUTODETECT|” The missionaries directly confront the people with the pagan practice of idolatry by saying that idols are worthless things. Throughout the Old Testament, this expression refers to the worthless idols of Gentile nations.��30�� Paul and Barnabas avoid offending their audience but contrast the worthless things with the living God. Implicitly, they indicate that idols are inanimate objects they are dead 7 1 -1 9 0 “tw://bible.?id=19.115.4-19.115.8|AUTODETECT|” Ps. 115:4 8) 1 1 -1 9 0 “tw://bible.?id=2.20.11|AUTODETECT|” ). In contrast, God is a living God who made the heaven and the earth and the sea, and all that is in them. This is a direct quotation from an Old Testament creation account 7 1 -1 9 0 “tw://bible.?id=2.20.11|AUTODETECT|” Exod. 20:11) 1 1 -1 9 0 “tw://bible.?id=19.146.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.146.6|AUTODETECT|” Ps. 146:6) 1 1 -1 9 0 0 ). In a sense, the apostles teach the Gentiles about the origin of the world and indirectly point out that their idols are unable to do anything.) 1 1 2 8 0 “tw://bible.?id=52.1.9|AUTODETECT|” Accordingly, the apostles challenge the people to turn from their idols to the living God, to know him, and to be converted 7 1 -1 9 0 “tw://bible.?id=52.1.9|AUTODETECT|” I Thess. 1:9) 1 1 -1 9 0 0 ). If they turn away from worthless idols, they ought to turn to God who has created heaven, earth, and sea. The Gentiles had three classes of gods for the visible universe.��31�� However, the apostles teach that the one God who created everything is alive and gives life.) 1 3 2 8 0 0 16. In the past, God allowed all nations to go their own way. 17. And yet he did not leave himself without witness. God conferred benefits by giving you rains from heaven and fruitful seasons. He filled your hearts with food and gladness. ) We suppose that the speaker is Paul who, on this occasion, teaches the people not about Jesus Christ the Savior but about the one God who created all things. When he tells the Lycaonians about God the Creator, he expects them to ask why God did not reveal himself to them.

Paul anticipates this question and answers that for past generations, God permitted the nations to go their own way.) The phrase in the past should be understood in the broadest possible sense, for it refers to the time of Noah. God saved eight people from the waters of the deluge; both God s people and the unbelieving nations descended from these eight. The expression all nations does not include Israel, because God constantly called his own people to repentance. Throughout the long centuries, while the patriarchs and Israel received God s special revelation, the nations of the world were living apart from God.) 1 1 2 8 0 “tw://bible.?id=45.1.19-45.1.20|AUTODETECT|” Paul says only that God allowed all nations to go astray. All through the ages God was fully aware of what they were doing, but he permitted them to live in sin. Paul implies that the Gentiles did not fulfill God s commands. They chose their own way of life and thus must take full responsibility for their actions. They are unable to plead ignorance, for Paul asserts that God made himself plain to them since the creation of the world; hence they are without excuse 7 1 -1 9 0 “tw://bible.?id=45.1.19-45.1.20|AUTODETECT|” Rom. 1:19 20) 1 1 -1 9 0 “tw://bible.?id=60.4.3|AUTODETECT|” ). In his Areopagus address, Paul tells the Athenian philosophers the same truth: Having overlooked the times of ignorance, God is now commanding all men everywhere to repent 7 1 -1 9 0 “tw://bible.?id=60.4.3|AUTODETECT|” I Peter 4:3) 1 1 -1 9 0 0 ). The period of ignorance has come to an end now with the proclamation of the Good News by the apostles.) 1 2 2 8 0 0 In answer, the Lycaonians might point to the many years that have elapsed since God s revelation to Israel and to the countless numbers of ignorant Gentiles. They would perhaps plead that they were unaware of God s existence. God s truth is eternal and unchangeable,��32�� and Paul proves to them that God did not leave himself without witness. The witness, of course, is the eloquent testimony of nature. All creation sings God s praise and testifies to his goodness. Paul gives three examples that prove God s clear testimony to the Gentiles:) a.

Showing kindness. God confers benefits on the Gentiles by giving them rain from heaven at the proper time. The rain is responsible for providing them with harvests to feed them and their animals. The recurring cycle of rains and crops is abundant proof that God, who has created all things, upholds what he has made.) 1 1 2 8 0 “tw://bible.?id=19.145.9|AUTODETECT|” b. Providing food. God opens his hand and feeds man and beast without reluctance or discrimination. As the psalmist puts it, God is good to all 7 1 -1 9 0 “tw://bible.?id=19.145.9|AUTODETECT|” Ps. 145:9) 1 1 -1 9 0 “tw://bible.?id=40.5.45|AUTODETECT|” ). Similarly, Jesus said that God makes his sun to rise on the evil and the good and he sends rain on the righteous and the unrighteous 7 1 -1 9 0 “tw://bible.?id=40.5.45|AUTODETECT|” Matt. 5:45) 1 1 -1 9 0 “tw://bible.?id=3.26.4|AUTODETECT|” ). God sends rain to replenish the earth, so that the earth brings forth abundant crops 7 1 -1 9 0 “tw://bible.?id=3.26.4|AUTODETECT|” Lev. 26:4) 1 1 -1 9 0 “tw://bible.?id=19.65.9-19.65.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.65.9-19.65.13|AUTODETECT|” Ps. 65:9 13) 1 1 -1 9 0 “tw://bible.?id=24.5.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.5.24|AUTODETECT|” Jer. 5:24) 1 1 -1 9 0 0 ). The word rains is an implicit reference to the sea that provides water through evaporation; the sky that carries the clouds which release the rain; and the earth that receives precipitation in the form of rain, ice, or snow.) 1 8 2 8 0 0 God gives his creatures crops at the proper time: grass for fodder and grain for human consumption. Periods of drought and occasional crop failures occur, but God does not abandon his creation. He always provides some crops to sustain man and beast.) c. Joyful hearts. God not only provides plenty of food for all his creation, but also fills man s heart with joy. Even if sinful man neglects or refuses to express thanks for all God s blessings, God nevertheless satiates the sinner s heart with pleasure and delight.

Man himself does not create joy, but God grants him this gift. In short, God supplies man with everything he needs and makes him happy, too.) The Lycaonians must acknowledge that they themselves have no control over the annual rainfall and over the agricultural yield. Even their joy is dependent on external circumstances. They are dependent on God, who opens his hand and supplies them in their needs. Paul, then, preaches to the citizens of Lystra the message that God, who created the world, faithfully cares for them by giving them rains, crops, food, and happiness.) 18. Even though they said this, they were hardly able to stop the crowds from sacrificing to them.) Both Paul and Barnabas are preaching to the crowds at Lystra and are trying to dissuade the people from offering sacrifices.

They have to exert all their common sense, strength, tact, and talent to show the crowds that God, not the apostles, deserves honor and respect. Since in Greek a negative particle precedes the verb, we infer that the crowds have not yet begun the ceremonies. The missionaries do everything in their power to persuade the crowds not even to start the ritual. A few Greek manuscripts feature an additional clause . The intent is to provide a smooth ending for the sentence, but the endeavor fails, for the extra clause gives a strained juncture.��33�� Furthermore, the support for this reading is weak.) Luke portrays the parallel between Peter and Paul and their respective ministries. Peter heals a cripple in Jerusalem and Paul restores the lame man in Lystra.

But notice the difference: After healing the man, Peter preaches to a multitude of Jewish people and the church in Jerusalem increased in membership to about five thousand men. Paul performs the same miracle in Lystra and the Gentile crowds regard him and Barnabas as gods whom they wish to honor with sacrifices. The effect of Paul s message is minimal in comparison with the effect of Peter s sermon in Jerusalem. Yet the church that is founded at Lystra demonstrates the triumph of faith (see vv. 21 23). With this account, Luke depicts the difficulties Paul and Barnabas face while preaching to a Gentile audience.��34��) ) Doctrinal Considerations in 14:14 18) 1 1 2 8 0 “tw://bible.?id=45.1.19-45.1.20|AUTODETECT|” When Paul preaches the gospel to Jews, he generally begins with either Abraham or the formation of the nation Israel in Egypt. But when he addresses a Gentile audience, he starts with the creation account. Thus, he teaches the Gentiles that God is the creator of heaven, earth, and sea. Paul instructs them in the elementary knowledge of the formation of the world 7 1 -1 9 0 “tw://bible.?id=45.1.19-45.1.20|AUTODETECT|” Rom. 1:19 20) 1 1 -1 9 0 “tw://bible.?id=45.2.14-45.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.14-45.2.15|AUTODETECT|” 2:14 15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=21.12.1-21.12.7|AUTODETECT|” In effect, the doctrine of creation is fundamental to the message of redemption.��35�� By faith man ought to know God in Jesus Christ as both his Creator and Redeemer 7 1 -1 9 0 “tw://bible.?id=21.12.1-21.12.7|AUTODETECT|” Eccl. 12:1 7) 1 1 -1 9 0 0 ). The writer of the epistle to the Hebrews, by repeatedly mentioning faith, pointedly states: By faith we understand that the universe was formed at God s command, and without faith it is impossible to please God (11:3, 6, NIV). Man is unable to comprehend redemption apart from the Scriptures. He must know the revealed Word of God to understand his fallen condition, his need for salvation, and his deliverance from sin and spiritual death through Jesus Christ. A basic knowledge of nature leads him to God the Creator, but knowledge of the Scriptures leads him to Christ his Redeemer. Briefly put, only the Bible teaches him the doctrine of sin, salvation, and service.) 1 7 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 14:15 18) Verse 15) �� the translation of this interrogative sentence is Why are you doing this? not What are you doing? ��36��) ���������� this present active infinitive expresses purpose.) Verses 16 17) 1 1 2 8 0 “tw://bible.?id=45.3.2|AUTODETECT|” ����� �p ��� all the nations. However, Israel is not included in this category, because God s people received his special Revelation 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 ������ this adversative particle is followed by a double negative (�P� ��������, not without witness) to indicate emphasis.) By using three present active participles, Paul demonstrates God s continual care for creation in general and man in particular: ��������� (doing good), ������ (giving), and ������� (filling).) Verse 18) ���������� the preposition ���� in this compound verb has a perfective force and gives the verb the meaning restrain.��37��) ��� �t ����� after the verb to restrain, the negative particle �� before the infinitive ����� is redundant in an English translation. The infinitive is equivalent to an infinitive of result.) ) ) 4. Revulsion) 14:19 20a) Paul and Barnabas had fled from Pisidian Antioch and Iconium to Lystra to find shelter from Jewish-instigated threats on their lives (v. 5). They sought safety in the rural city of Lystra, far removed from Jewish population centers. However, the news concerning the apostles reached the ears of the Jews in Antioch and Iconium. Their hatred was so intense that they traveled to Lystra to fulfill their threat and stone Paul.) 19.

But the Jews from Antioch and Iconium came and, having persuaded the crowds, they stoned Paul and dragged him outside the city, supposing that he was dead. 20a. But while the disciples stood around him, Paul got up and entered the city.) We guess that some time elapsed since the episode that followed the healing of the lame man. Paul and Barnabas continue their missionary work and are able to form the nucleus of a church. They gain a number of disciples (vv. 20a, 22), of whom some become elders (v. 23). In a few Greek manuscripts, whose support is weak, the transition between verses 18 and 19 is smoothed with the following sentence: But while [the apostles] were staying there and teaching, certain Jews came from Iconium and Antioch. ��38��) Imagine the fanaticism of a few determined Jews! Those from Pisidian Antioch travel about one hundred miles to Lystra��39�� to carry out their plan to kill Paul.

They persuade the Lycaonian crowds to listen to them instead of the missionaries. And although the Jews would be unable to object to anything Paul and Barnabas had either done or said in Lystra, they nevertheless slander the apostles and oppose their work. They are able to convince the Gentiles to rid the city of these intruders. Unimpeded by the Roman military, they pick up stones and hurl them in the direction of Paul. Perhaps the Jews singled out Paul because he was the main speaker.) 1 1 2 8 0 “tw://bible.?id=42.4.22|AUTODETECT|” Luke indicates that the stoning occurs within the city itself, for after the assailants see the effect of their murderous assault and think that Paul is dead, they drag him outside the city. Of course, we wonder why the crowds are so fickle when first they accept the apostles as visiting gods and then stone Paul. But the unpredictable whims of crowds are proverbial. Think, for example, of the Jews in the synagogue of Nazareth who were amazed at the pleasing words Jesus spoke. Yet these same people wanted to throw him down the cliff 7 1 -1 9 0 “tw://bible.?id=42.4.22|AUTODETECT|” Luke 4:22) 1 1 -1 9 0 “tw://bible.?id=42.4.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.4.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” ). The Jerusalem crowds shouted Hosanna on Palm Sunday but cried Crucify him on Friday 7 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” Matt. 21:9) 1 1 -1 9 0 “tw://bible.?id=42.23.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.21|AUTODETECT|” Luke 23:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Stones hurled at Paul knock him unconscious, so that he appears to have died. His attackers drag Paul outside the city, where they abandon him without any thought of burial. Paul, however, is not dead. God miraculously restores him. The experience itself changed Paul s life, for now he knows what it means to suffer for the sake of the gospel. More than ever before, Paul presses the claims of Christ in his ministry to Jews and Gentiles.) 1 1 2 8 0 “tw://bible.?id=47.11.25|AUTODETECT|” In his epistle to the Corinthians Paul mentions that once he was stoned 7 1 -1 9 0 “tw://bible.?id=47.11.25|AUTODETECT|” II Cor. 11:25) 1 1 -1 9 0 “tw://bible.?id=55.3.11|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=55.3.11|AUTODETECT|” II Tim. 3:11) 1 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” ). And in his epistle to the Galatians, among whom were the believers in Lystra, he records that on his body he bore the marks of Jesus 7 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” Gal. 6:17) 1 1 -1 9 0 0 ). For Paul, the experience of being stoned was reminiscent of Stephen, whose cruel demise he himself had approved (8:1a). Stephen died, but God spared Paul s life so that he could continue to preach the gospel of salvation.) 1 3 2 8 0 0 I picture Paul s disciples forming a circle around his body and protecting him from any further abuse. They are overjoyed when they detect that Paul is alive and that after some time has elapsed he is able to stand up and walk. Perhaps under cover of darkness,��40�� Paul courageously returns to Lystra and spends the night in the city. His ministry in that city has been terminated temporarily, and the next day Paul and Barnabas decide to go elsewhere.) ) Practical Considerations in 14:19 20) 1 1 2 8 0 “tw://bible.?id=42.15.4-42.15.32|AUTODETECT|” In Luke s writings, we find a number of unfolding developments. In his Gospel, he lists three parables: the lost sheep, the lost coin, and the lost son 7 1 -1 9 0 “tw://bible.?id=42.15.4-42.15.32|AUTODETECT|” Luke 15:4 32) 1 1 -1 9 0 0 ). In his first parable he stresses one sheep out of one hundred, in the second one coin out of ten, and in the third one son out of two.) 1 20 2 8 0 0 In Acts, Luke also features threefold developments of incidents. For example, the Sanhedrin first imprisons Peter and John and, with a stern warning not to preach the name of Jesus, releases them (4:3 21). Then the Sanhedrin arrests all the apostles, but flogs them before setting them free (5:18 40). Last, the members of the Sanhedrin, after listening to Stephen, express their anger by having him stoned to death (7:54 60).) In his account of the first missionary journey, Luke once again profiles a threefold development. In Pisidian Antioch, the apostles are expelled (13:50); in Iconium they flee from a hostile crowd intent on stoning them (14:5); and in Lystra Paul survives after his opponents stone him and think that they have killed him (14:19).) ) Greek Words, Phrases, and Constructions in 14:19 20a) Verse 19) Note that Luke uses two verbs and two participles in the aorist tense to stress single occurrence: the verb ������ (they appeared), the participle ��������� (they persuaded), the participle ���������� (they stoned), and the verb ����� (they dragged). The participles should be translated as finite verbs.) ���������� the perfect infinitive is the object of the present participle ���������� (they were thinking).

The infinitive is part of an incomplete verb ������ (I die), which in the perfect means I have died or I am dead. ) Verse 20a) ����������� with the noun ������� (disciples) this aorist active participle (from ������, I surround, encircle) forms the genitive absolute construction.) ) E. Antioch in Syria) 14:20b 28) 20b And the next day he went away to Derbe with Barnabas. 21 After they preached the gospel in that city and made many disciples, they returned to Lystra, Iconium, and Antioch. 22 Paul and Barnabas strengthened the disciples and encouraged them to continue in the faith, saying, Through many hardships we must enter the kingdom of God. 23 They appointed elders for them in every church, and having prayed with fasting, they commended them to the Lord in whom they had put their trust. 24 And they passed through Pisidia and came into Pamphylia. 25 Having spoken the word in Perga, they went down to Attalia. 26 From there they set sail to Antioch, the place where they had first been entrusted to the grace of God for the work they had now accomplished. 27 When they had arrived and gathered the church, they began to report all that God had done through them and that he opened a door of faith to the Gentiles. 28 Paul and Barnabas stayed with the disciples for a long time.) ) 1. Strengthening the Churches) 14:20b 25) 20b. And the next day he went away to Derbe with Barnabas.) Paul and Barnabas realize that their mission efforts in Lystra have ended temporarily. Therefore, the next morning they once again begin their travels. They decide to go in a south-southeasterly direction to visit the city of Derbe, a distance of some sixty miles from Lystra.

By walking without any interruptions, the apostles probably arrived in Derbe within two or three days.) On the basis of two inscriptions, archaeologists have been able to identify the site of Derbe near or at the mound of Kerti H�y�k about thirty miles east of Gudelisin. (For nearly half a century scholars had considered Gudelisin to be the probable site of Derbe). Now that archaeologists have verified the exact location of Derbe, earlier information concerning the site has been revised or discarded.��41��) 21. After they preached the gospel in that city and made many disciples, they returned to Lystra, Iconium, and Antioch.) 1 1 2 8 0 “tw://bible.?id=55.3.11|AUTODETECT|” Luke fails to give an account of the work Paul and Barnabas performed in Derbe. He concisely states that the apostles preached the gospel, that as a result many people became disciples (learners), and that Paul and Barnabas retraced their steps and visited the three congregations in Lystra, Iconium, and Antioch, respectively. In Derbe, where the apostles preached in the city itself, no unnerving incidents occurred. In fact, Paul recounts the persecutions in Antioch, Iconium, and Lystra 7 1 -1 9 0 “tw://bible.?id=55.3.11|AUTODETECT|” II Tim. 3:11) 1 1 -1 9 0 0 ), but he excludes Derbe.) 1 5 2 8 0 0 Luke gives no reason why Paul and Barnabas did not continue on to Tarsus, Paul s hometown, in the province of Cilicia. Even if he were inclined to visit the churches in Cilicia, Paul had a pastoral heart for the recently converted Christians in the cities from which he had been evicted. Because of his harrowing experience in Lystra, he proved to be an even more determined apostle for Jesus Christ than in previous days. His was the task to strengthen the believers and organize the churches.) In Acts, Derbe is mentioned three additional time. On his second missionary journey Paul traveled from Syrian Antioch through Cilicia to strengthen the churches. From there he continued his journey to Derbe and later to Lystra (15:41 16:1).

A disciple named Timothy was a member of the church in either Lystra or Derbe (16:1), where Gaius also made his home (20:4). Although we know little about the churches in Lystra and Derbe, we are acquainted with at least two of their workers.) Luke implicitly describes the courage of the two apostles in returning to the cities that had shown such fanatical hostility. Further, Luke records the loving concern which the missionaries displayed for the fledgling churches in these cities. Indeed, pastoral concern for the believers in these cities compelled Paul and Barnabas to return. The missionaries perceived that the disciples could lose heart in the face of persecution and hardship, which the believers would have to endure from their compatriots. The small congregations could readily be disbanded and their failure would then prove the futility of the apostles efforts.

In brief, Satan and his cohorts would be victorious.) 22. Paul and Barnabas strengthened the disciples and encouraged them to continue in the faith, saying, Through many hardships we must enter the kingdom of God. ) From the context we gather that the apostles spend much time with these disciples for two reasons: they continue to strengthen the new Christians in their faith and they keep on encouraging them (compare 15:32, 41; 16:5; 18:23). These recent converts in Lystra are unprepared for the harassment they have to endure. Although many of the Jewish Christians in Palestine, Phoenicia, Syria, and Cyprus could speak of the persecution they had endured following the death of Stephen (8:1), suffering for their faith would be a new and unsettling experience for Gentile Christians. We imagine that they could ask the legitimate question: Why does God not protect his own people? ) 1 1 2 8 0 “tw://bible.?id=48.1.6-48.1.7|AUTODETECT|” Paul and Barnabas are able to answer questions relating to mistreatment and hardship. They know that God uses adversities to keep his people true to the faith. Remember that Paul rebukes these same Gentile Christians in Galatia for turning quickly away from the gospel to a different gospel, one that cannot even bear the name gospel 7 1 -1 9 0 “tw://bible.?id=48.1.6-48.1.7|AUTODETECT|” Gal. 1:6 7) 1 1 -1 9 0 0 ).��42�� Therefore, to have them remain true to their Christian confession and put their trust in Jesus Christ, God sends his people many trials.) 1 3 2 8 0 0 Accordingly, the apostles tell these recent converts: Through many hardships we must enter the kingdom of God. The preposition through is descriptive of the life Christians must live; they must go through hardships and must personally experience them to enter God s kingdom. The concept kingdom of God appears numerous times in the Gospels of Matthew, Mark, and Luke. But in Acts, the expression occurs seldom and then only with reference to preaching (1:3; 8:12; 14:22; 19:8; 28:23, 31). That is, the believer who responds to Christ s gospel enters the kingdom. Note that the apostles place themselves on the same level as the disciples when they declare that we must enter the kingdom. ��43��) 23.

They appointed elders for them in every church, and having prayed with fasting, they commended them to the Lord in whom they had put their trust.) a. Appointment. In Greek, the term to appoint actually means to approve by a show of hands in a congregational meeting. With the approval of an assembly, individuals were appointed to serve in a particular office. In other words, the showing of hands was equivalent to choosing officials, in this case to serve in the government of the local church. Even though the text says that the apostles appointed elders for the believers in every church, we would be hard pressed to indicate that they did so without any participation by the local congregation.

As the believers collectively participated in prayer and fasting, so they took part in choosing elders for their churches.��44�� However, the text clearly says that Paul and Barnabas appointed elders for the believers. Some commentators aver that the congregations were excluded from choosing elders. While it is true that the word [appointed] could indicate congregational choice, such is not the case in this context. ��45��) 1 1 2 8 0 “tw://bible.?id=47.8.19|AUTODETECT|” The issue is difficult. In view of ) 7 1 -1 9 0 “tw://bible.?id=47.8.19|AUTODETECT|” II Corinthians 8:19) 1 1 -1 9 0 0 , where Titus was chosen by the churches, the practice in the churches as set forth by the apostles appears to be that the local congregation nominated and commissioned church officials. The Didache (also known as The Teaching of the Twelve Apostles), which presumably dates from the first century, gives this rule to the churches: Appoint [by a show of hands] therefore for yourselves bishops and deacons worthy of the Lord. ��46��) 1 1 2 8 0 0 By following the analogical rule of comparing Scripture with Scripture, we learn that in Acts Luke presents three typical pictures of election and ordination in the cases of Matthias (1:23 26), the Seven (6:1 6), and Paul and Barnabas (13:1 3). ��47�� These analogies demonstrate that the assemblies chose the candidates, then prayed and fasted, and afterward ordained them. Likewise, in the case of the elders in Lycaonia and Pisidia, the apostles approved the selections made by the churches and, after prayer and fasting, appointed them.) 1 1 2 8 0 “tw://bible.?id=54.3.1-54.3.2|AUTODETECT|” b. Elders. The Greek expression presbyteros is actually a comparative adjective that means elder. Paul uses this term interchangeably with episkopos (bishop, overseer). The word elder refers to the age of a person and the expression overseer to the function of his office. In his pastoral Epistles, Paul at times uses both terms in the same context 7 1 -1 9 0 “tw://bible.?id=54.3.1-54.3.2|AUTODETECT|” I Tim. 3:1 2) 1 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” 5:17) 1 1 -1 9 0 “tw://bible.?id=56.1.5-56.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.5-56.1.7|AUTODETECT|” Titus 1:5 7) 1 1 -1 9 0 0 ). The word elder stems from the Jewish practice of governing the religious and political life in Israel (see 4:5). But even in Greece and in Egypt, elders ruled and advised as representatives in local and state government.��48�� In Jerusalem, the early church adopted the practice of appointing elders to govern the church (11:30).) 1 2 2 8 0 0 c. Trust. Luke writes, [The apostles] commended them to the Lord in whom they had put their trust. Do the words them and their relate to the elders or to all the Christians in these churches? At first glance, we would be inclined to apply the words to the elders only. However, because in Greek the phrase in whom they had put their trust is in the pluperfect tense (which denotes action in the past with significance for the present), we do well to apply the pronouns them and their to both elders and members of the churches.

After having spent some time with these churches, Paul and Barnabas entrust them to the care of the Lord.) 24. And they passed through Pisidia and came into Pamphylia. 25. Having spoken the word in Perga, they went down to Attalia.) 1 1 2 8 0 “tw://bible.?id=47.11.26|AUTODETECT|” After spending time with the Christians in Antioch, the apostles travel in a southerly direction through Pisidia and into Pamphylia. They are retracing their steps and arrive in Perga, where John Mark had left them (13:13). Luke is rather brief in describing the activities of Paul and Barnabas in Perga. He reports nothing about the journey itself, although the area through which the missionaries had to travel was unsafe 7 1 -1 9 0 “tw://bible.?id=47.11.26|AUTODETECT|” II Cor. 11:26) 1 1 -1 9 0 0 ). He merely writes that the missionaries preached the gospel there but says nothing about opposition or indifference on the part of the population. Apparently, the apostles are unable to form a nucleus for the founding of a church. Thus, they continue their travels and board ship in the harbor town of Attalia to return to Syrian Antioch.) 1 20 2 8 0 0 ) Greek Words, Phrases, and Constructions in 14:22 23) Verse 22) ������������� this present active participle denotes purpose and depends on the introductory verb of the preceding verse (Q���������, they returned to strengthen).��49��) �� ������ the dative case is locative. The word faith can have both an objective (Christian doctrine) and a subjective (personal belief) connotation in this verse.) !��� the personal pronoun refers to both the apostles and the members of the churches.) Verse 23) ��������������� as an aorist in compound form derived from the noun ���� (hand) and the verb ����� (I stretch, extend), this participle depicts the manner in which the appointing took place. Strictly speaking, the subject of the participle is the apostles. Yet we infer that the people raised their hands in the voting procedure.) �P���� the plural pronoun refers to the church members. The form �P���� includes both believers and elders.) �������������� without the augment, this is the pluperfect tense of the verb ������� (I believe).) ) ) 2. Reporting to Antioch) 14:26 28) 26.

From there they set sail to Antioch, the place where they had first been entrusted to the grace of God for the work they had now accomplished.) When Paul and Barnabas come to the Syrian port of Seleucia, they travel inland to Antioch. In a sense, they come home, for the Christians in Syrian Antioch had commissioned them to preach the gospel to the Gentiles in the Greco-Roman world (13:1 3). How long the apostles had been away is difficult to determine, but we estimate that this first missionary journey lasted approximately two years (a.d. 46 48).) With carefully chosen words, Luke remarks that Antioch was the place where they had first been entrusted to the grace of God for the work they had now accomplished. By implication, he is saying that the members of the church in Syrian Antioch were aware of the difficulties and perils Paul and Barnabas would have to encounter on their journey. The church had committed the missionaries to the grace of God, supported them in prayer, and trusted the Lord to extend his church through their work. In fact, the Lord had answered their prayers and the task given to the apostles had been fulfilled.

From Acts, we learn that Antioch was missionary headquarters for Paul (see 15:35; 18:23). From this place he set out on his successive journeys.) 27. When they had arrived and gathered the church, they began to report all that God had done through them and that he opened a door of faith to the Gentiles.) Two years earlier, the Antiochean church had commissioned the apostles. Presently Paul and Barnabas return to Antioch and call together the members of the church to hear their report. Note that Luke speaks of the church and not of individual congregations or house churches. He stresses the unity of the church, for the Christians in Antioch wish to hear about the expansion of that same church in Cyprus and Asia Minor.

Luke employs the imperfect tense of the verb to report to indicate that the story Paul and Barnabas had to tell was too lengthy for one sitting. Moreover, he adds that the apostles tell about all their work. Repeatedly, then, they meet with the believers and relate in detail the inroads that the gospel made among the Jews and Gentiles. They give God the honor and the glory (see 15:4). God had worked powerfully through them by performing miracles, giving them the words to speak, blessing their work, and protecting them from danger and death.) The initial objective of the missionaries was to proclaim the Good News to the Gentiles. This objective they fully achieved, for Paul and Barnabas report that God had opened a door of faith to the Gentiles.

Although Cornelius and the people in his house had been welcomed into the Christian church by Peter some years earlier (see 10:45), no Gentile churches had been founded. Now Paul and Barnabas, as apostles to the Gentiles, had organized non-Jewish churches.) 1 1 2 8 0 “tw://bible.?id=46.16.9|AUTODETECT|” The expression open a door appears to be one of Paul s favorites. In his epistles, he resorts to it at least three times 7 1 -1 9 0 “tw://bible.?id=46.16.9|AUTODETECT|” I Cor. 16:9) 1 1 -1 9 0 “tw://bible.?id=47.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.12|AUTODETECT|” II Cor. 2:12) 1 1 -1 9 0 “tw://bible.?id=51.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.3|AUTODETECT|” Col. 4:3) 1 1 -1 9 0 0 ). The term faith is descriptive and serves to emphasize the importance that Paul attaches to belief in Jesus Christ. Through this door of faith the Gentiles now enter and thus are members of the household of faith. Together with Jewish Christians and Samaritan Christians they form the family of God.) 1 48 2 8 0 0 28. Paul and Barnabas stayed with the disciples for a long time.) Here is the conclusion to the first missionary journey. The apostles stay in Antioch, teach and preach in the local church, and regain their strength. They still face the task of integrating Gentile churches into the mainstream Christianity of that day. We presume that they remain in Antioch for at least one year.) ) Greek Words, Phrases, and Constructions in 14:27 28) Verse 27) ��������� here is the imperfect tense in the midst of participles and verbs in the aorist tense. The use of this tense signifies repeated action; that is, the apostles frequently met with the believers in the Antiochean church.) E�� this correlative adjective is equivalent to the words ����� (all things which).) ���� �P��� all that God has done in fellowship with them. ��50�� The preposition ���� (with) has a plain Greek usage.) ������� the noun faith in this verse can be either an objective genitive or a subjective genitive .��51��) Verse 28) ��������� the imperfect tense indicates that considerable time elapsed before Paul and Barnabas departed from Antioch.

Luke completes the sentence with one of his characteristic understatements ������ �P� @����� (not a short time).) Summary of Chapter 14) Paul and Barnabas speak boldly in the name of the Lord and perform many signs and miracles in Iconium. As a result, numerous Jews and Gentiles believe. Unbelieving Jews stir up the Gentile population, and so the city is divided on the preaching of the apostles. A plot is hatched to mistreat and stone Paul and Barnabas; when they learn about it, they flee to the cities of Lystra and Derbe.) In Lystra Paul heals a cripple. The people of Lystra consider the apostles to be gods in human form. Led by the priest of Zeus, they wish to offer sacrifices to Paul and Barnabas.

But the apostles tear their clothes, rush into the crowds, and prevent them from making these sacrifices. In the meantime, hostile Jews from Pisidian Antioch and Iconium arrive at Lystra and stir up the people, who turn against Paul and stone him. Thinking that Paul is dead, they drag him outside the city and leave him. Paul s disciples gather around him and he miraculously stands up. He enters the city to spend the night there. The next morning he and Barnabas continue their journey and travel to Derbe.

After a fruitful ministry in that city, they return to Lystra, Iconium, and Antioch to strengthen the believers and to appoint elders in every church. The apostles leave Pisidian Antioch and go down to Perga in Pamphylia. Then they set sail from Attalia and eventually arrive in Syrian Antioch, where they report to the church all that the Lord has done through them. They stay in Antioch for some time.) ) ) ) ) 1 Refer to William M. Ramsay, The Cities of St. Paul: Their Influence on His Life and Thought (1907; reprint ed., Grand Rapids: Baker, 1963), p. 370.) 2 Compare 18:4; 19:10, 17.) 3 Consult R.

C. H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 560.) 4 See 4:29, 31; 9:27 28; 19:8; 28:31.) 5 Consult Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 617.) KJV King James Version (= Authorized Version)) NKJV New King James Version) NASB New American Standard Bible) RSV Revised Standard Version) GNB Good News Bible) NAB New American Bible) NEB New English Bible) NIV New International Version) JB Jerusalem Bible) MLB The Modern Language Bible) 6 Bauer, p. 123, also lists at the same time. But this translation does not fit the context.) 7 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 502.) 8 Bruce M.

Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 419 20.) 9 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 162.) 10 See the commentary on pp. 67 68; Karl Heinrich Rengstorf, TDNT, vol. 1, p. 423.) 11 Colin Brown, NIDNTT, vol. 1, p. 136.) 12 Commentators are divided. Some assert that the leaders were Jews (e.g., Lenski, Acts, pp. 567 68). Others think of Gentile rulers (e.g., F.

W. Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. [Amsterdam: van Bottenburg, 1942], vol. 1, p. 453). And still others state that the authorities came from both the Jewish and Gentile camps; see Everett F. Harrison, Interpreting Acts: The Expanding Church, 2d ed. (Grand Rapids: Zondervan, Academie Books, 1986), p. 231.) 13 Metzger, Textual Commentary, p. 420.) 14 Robertson, Grammar, p. 628.) 15 William S. LaSor, Lycaonia, ISBE, vol. 3, p. 188.) 16 Ramsay, Cities of St. Paul, p. 417.) 17 Consult E.

M. Blaiklock, Cities of the New Testament (Westwood, N.J.: Revell, 1965), p. 31; Ramsay, Cities of St. Paul, pp. 324 25; Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (T�bingen: Mohr, 1989), pp. 228 30.) 18 Leland Ryken, Words of Life: A Literary Introduction to the New Testament (Grand Rapids: Baker, 1987), p. 79.

See also M. D. Goulder, Type and History in Acts (London: SPCK, 1964), p. 16.) 19 Metzger, Textual Commentary, p. 420.) 20 Some manuscripts have the aorist tense, implying single occurrence; others have the imperfect tense that denotes continued or frequent action.) 1 1 2 8 0 “tw://bible.?id=40.9.22|AUTODETECT|” 21 See ) 7 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|” Matt. 9:22) 1 1 -1 9 0 “tw://bible.?id=41.5.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.34|AUTODETECT|” Mark 5:34) 1 1 -1 9 0 “tw://bible.?id=41.10.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.52|AUTODETECT|” 10:52) 1 1 -1 9 0 “tw://bible.?id=42.7.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.50|AUTODETECT|” Luke 7:50) 1 1 -1 9 0 “tw://bible.?id=42.8.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.48|AUTODETECT|” 8:48) 1 1 -1 9 0 “tw://bible.?id=42.17.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.19|AUTODETECT|” 17:19) 1 1 -1 9 0 “tw://bible.?id=42.18.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.42|AUTODETECT|” 18:42) 1 1 -1 9 0 0 . Also consult Leon Morris, New Testament Theology (Grand Rapids: Zondervan, Academie Books, 1986), p. 198.) 1 7 2 8 0 0 22 Colin Brown, NIDNTT, vol. 3, p. 212.) 23 Ovid Metamorphoses 8.626 724. For the use of the Latin names, see KJV, ASV, NEB, Phillips.) 24 Hermes, ISBE, vol. 2, pp. 687 88.) 25 Consult F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), pp. 274 75.) 26 Consult Grosheide, Handelingen der Apostelen, vol. 1, p. 457.) 27 The Acts of Paul and Thecla 3.2 3. Edgar Hennecke, New Testament Apocrypha, ed. Wilhelm Schneemelcher, 2 vols. (Philadelphia: Westminster, 1963 64), vol. 1, pp. 353 54.) 28 Ernst Haenchen mentions that this name was a widely current designation.

The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 427 n. 2.) 1 1 2 8 0 “tw://bible.?id=41.14.63|AUTODETECT|” 29 This typically Jewish practice 7 1 -1 9 0 “tw://bible.?id=41.14.63|AUTODETECT|” Mark 14:63) 1 1 -1 9 0 0 ) was not unknown in the Greco-Roman world. See Bauer, p. 188, with reference to the verb to tear.) 1 1 2 8 0 “tw://bible.?id=5.32.21|AUTODETECT|” 30 For example, see ) 7 1 -1 9 0 “tw://bible.?id=5.32.21|AUTODETECT|” Deut. 32:21) 1 1 -1 9 0 “tw://bible.?id=11.16.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.16.13|AUTODETECT|” I Kings 16:13) 1 1 -1 9 0 “tw://bible.?id=11.16.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.16.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=12.17.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.17.15|AUTODETECT|” II Kings 17:15) 1 1 -1 9 0 “tw://bible.?id=19.31.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.31.6|AUTODETECT|” Ps. 31:6) 1 1 -1 9 0 “tw://bible.?id=24.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.2.5|AUTODETECT|” Jer. 2:5) 1 1 -1 9 0 “tw://bible.?id=24.8.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.8.19|AUTODETECT|” 8:19) 1 1 -1 9 0 “tw://bible.?id=24.10.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.10.8|AUTODETECT|” 10:8) 1 1 -1 9 0 0 .) 1 22 2 8 0 0 31 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 641.) 32 John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 2, p. 12.) 33 Metzger, Textual Commentary, p. 424.) 34 E.

Lerle contends that the sermon in Lystra did not originate with Paul; and he denies that Luke composed it. Instead he considers this sermon an example of early Christian preaching. His argument, however, lacks cogency and fails to prove that Paul was not the speaker. Die Predigt in Lystra (Acta xiv. 15 18), NTS 7 (1960): 46 55.) 35 Consult Charles W. Carter and Ralph Earle, The Acts of the Apostles (Grand Rapids: Zondervan, 1973), p. 200; Willem A. VanGemeren, The Progress of Redemption: The Story of Salvation from Creation to the New Jerusalem (Grand Rapids: Zondervan, Academie Books, 1988), p. 40.) 36 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev.

Robert Funk (Chicago: University of Chicago Press, 1961), #299.1.) 37 Robertson, Grammar, p. 606.) 38 Metzger, Textual Commentary, p. 425.) 39 Archaeological evidence shows that Antioch and Lystra were sister colonies in the Roman empire. See William M. Ramsay, The Church in the Roman Empire Before a.d. 170 (London: Hodder and Stoughton, 1907), p. 50; see also Donald A. Hagner, Lystra, ISBE, vol. 3, p. 193.) 40 The Western manuscripts add the explanatory clause, when the crowd had left and evening had come. ) 41 Bastiaan Van Elderen, Derbe, ISBE, vol. 1, pp. 924 25; see his article Some Archaeological Observations on Paul s First Missionary Journey, in Apostolic History and the Gospel, ed. W. Ward Gasque and Ralph P.

Martin (Exeter: Paternoster; Grand Rapids: Eerdmans, 1970), pp. 156 61. See also E. M. Blaiklock, Derbe, ZPEB, vol. 2, p. 103; Ramsay, Cities of St. Paul, p. 395; and George Ogg, Derbe, NTS 9 (1963): 367 70.) 42 Some commentators interpret the word faith objectively: faith is the equivalent of Christianity. See Lake and Cadbury, Beginnings, vol. 4, p. 167.

Others understand the term subjectively: personal faith in Christ. Consult Grosheide, Handelingen der Apostelen, vol. 1, p. 469.) 43 Henry Alford alludes to the possibility of taking the pronoun we to refer to the narrator Luke. Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 160.) 44 Lenski, Acts, p. 586. See also Grosheide, Handelingen der Apostelen, vol. 1, pp. 470 71; Jacques Dupont, Nouvelles �tudes sur les Actes des Ap�tres, Lectio Divina 118 (Paris: Cerf, 1984), pp. 352 55.) 45 Harrison, Interpreting Acts, p. 237; see also Haenchen, Acts, p. 436. Bauer categorically states that the presbyters in Lycaonia and Pisidia were not chosen by the congregations, p. 881. Consult Eduard Lohse, TDNT, vol. 9, p. 437.) 46 The Apostolic Fathers, vol. 1, Didache 15.1 (LCL).) 47 Richard B.

Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 237.) 48 Lothar Coenen, NIDNTT, vol. 1, p. 193. And consult Adolph Deissmann, Bible Studies (reprint ed., Winona Lake, Ind.: Alpha, 1979), p. 156.) 49 Blass and Debrunner, Greek Grammar, #339.3a; see also Robertson, Grammar, p. 892.) 50 Moule, Idiom-Book, p. 61.) 51 Nigel Turner, A Grammar of New Testament Greek, 4 vols. (Edinburgh: Clark, 1963), vol. 3, p. 212.) )