Acts 14:1

Act_14:1-7. Preaching at Iconium. The Apostles forced to flee

1. they went both together, &c.] These words probably refer not to one special visit, but to repeated occasions on which Paul and Barnabas appeared as fellow-labourers before the Jewish congregation in Iconium.

and so spake] on various occasions, on some of which not only Jews but Gentiles were hearers of the word.

also of the Greeks] Here the word in the original is Hellenes, used in other places by St Luke to signify Gentiles, in contradistinction to Hellenistæ, by which he means Greek-Jews. It has been thought that here Greek-Jews can only be intended, and that the word must therefore be used in a sense different from that which it has in other places in the Acts. But clearly the visit of the Apostles to Iconium lasted a considerable time, and it is not to be supposed that, while there, they refrained from speaking the word in any place but in the solitary synagogue. They went, as their wont was, to the synagogue first, that was the scene of their joint labours on many occasions, and there many of the Jews were won to the faith. But they spake elsewhere the same glad tidings which they published to the Circumcision, and thus many Gentiles also were converted. This seems a simpler explanation than to make St Luke say Hellenes here, when he means Hellenistæ. The verse condenses the account of the Apostolic labours, marks that their commencement was at the synagogue, that Jews became believers, and then without further specification of a place of preaching adds “and of the Gentiles,” to describe the whole result.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Act_14:1-18

And it came to pass in Iconium.

Iconium

A considerable city of Asia Minor, generally considered as belonging to Lycaonia. It lay in a fertile plain at the foot of Taurus, on the great line of communication between Ephesus and the more eastern cities of Tarsus and Antioch, and the Euphrates. From Plinys description it would appear to have been a populous and important city at the time of Pauls visit. Under the Byzantine emperors it was the metropolis of Lycaonia, was subsequently captured by the Turks, and made the capital of an empire whose sovereigns took the title of Sultans of Iconium. During this period of its history it acquired its greatest celebrity. It is now called Koniyeh, and has a population estimated at from twenty to thirty thousand. The houses are mostly of stone or sun-dried brick, and are poorly built, except the mosques and palaces. The place contains some remains and inscriptions, mostly of the Byzantine period. (Lyman Abbott, D. D.)

The ministry of the apostles at Iconium

Here are four things noteworthy.

I. An extensive conversion (Act_14:1). The preaching that ends in enlightened practical faith is that which Christ ordained, and what the world wants. There is a preaching that produces--

1. Mere passing emotion.

2. Superstition.

3. Scepticism.

II. A violent opposition (Act_14:2). The spiritual victories they won in the synagogue roused the antagonism of the unbelieving Jew, who used his great social influence to their injury. They stirred up the Gentiles, i.e., excited and embittered their minds with hostile passions. It is ever true that those who reject the gospel seek to deter others from accepting it. Ye go not in yourselves, and prevent those who would, is a Divine allegation, ever true of the rejectors of Christianity.

III. A Divine demonstration. Opposition neither drove them at once from the sphere of their labour, nor lessened the displays of Divine power. Divinity appears--

1. In their subject. The Word of His grace, His gracious Word, the gospel. Whatever doctrines men draw from the gospel that are not gracious, are not true.

2. In their spirit. Speaking boldly. They show a heroism more than human in continuing and speaking in the very scene of persecution.

3. In their miracles. The stronger the evil one appeared in Iconium opposing the mission of the apostles, the higher rose the manifestations of God in their behalf. As thy days, so shall thy strength be.

IV. A social separation (Act_14:4). Divided--the Greek word from which schism is derived. There was a rent created through the ministry of the apostles. Such unity of sympathy as existed before in the population was divided, and part flowed towards the Jews and part towards the apostles. The searching ministry of the apostles made bare the hearts of the people. Those who took part with the Jews made an assault upon the apostles. The storm raised, however, was under the direction of God. It was a Divine breeze, to bear the precious seeds of truth to regions farther on. The apostles fled unto Lystra and Derbe, not from fear, but from the instinct of duty. (D. Thomas, D. D.)

At Iconium

I. What the missionaries did. They went immediately to work. They did not stop to complain of the treatment they had received at Antioch. Persecution made them change their place, but not their purpose. Neither did they abandon their method of working. Though they had turned to the Gentiles, they had not turned away from the Jews.

II. How the missionaries spoke. So convincingly, that Jews as well as Greeks believed. Care should be taken so to speak as to give effect to the Word.

III. How the missionaries were opposed. As was natural, the Jew who did not accept the gospel, was its bitterest enemy. The man who is acting against God and his own conscience must permit himself no rest. He cannot endure To see others accept what he has rejected. Hence he tries to make the souls around him evil affected.

IV. How the missionaries were prospered.

1. They continued their work. Not because of the opposition, but in spite of it, and for the reason that so many were believing. So long as a harvest was to be reaped, they would not abandon the field.

2. They spoke boldly. The threatening cloud of danger did not abate their courage. Boldly in the Lord. Their courage came from Him, and not from themselves.

3. They were borne witness to by the Lord. He spoke through their hands as well as their lips. He made it impossible for any but the incorrigible to doubt that they were His ambassadors.

4. They divided the city (Act_14:4). The division appears to have been pretty even. Whether evenly or not, the gospel always divides a community. Every one must be on the one side or on the other.

V. How the missionaries were driven out (Act_14:5). They were not rash as well as bold. There was no call here to lay down their lives. So, being persecuted in this city, they followed the Saviours injunction, and fled into the next. And there they preached the gospel. Persecution was Gods plan for propagating His gospel. Having furnished certain seeds with wings, God sends rough winds for their transportation. (M. C. Hazard.)

Mode of preaching the gospel adapted to success

I. There is a mode of preaching the gospel which is adapted to secure the faith of hearers. The gospel itself is adapted to beget cordial faith and repentance in men. For evidence of this, I would call your attention to the fact that the Holy Spirit employs the gospel for this very purpose.

II. To point out some of the things which are essential to such a mode of preaching the gospel. I would remark that to secure a manner of preaching the gospel adapted to success, it seems essential--

1. That it should be preached with a heart deeply intent on the very design of securing the cordial faith and obedience of hearers. Cicero has justly remarked, that if the feelings with which you represent a fact and the fact itself do not accord, you have not in reality presented the truth, but have misrepresented it to the minds of your hearers.

2. That it should be preached as a system of consistent truths, bearing with one harmonious design on the great object of repentance and salvation.

3. That it should be preached in a way of application to the hearers, so as to call for the decision of their hearts at the time.

From this subject I remark--

1. The dependence of preachers of the gospel on the cooperating power of the Holy Spirit to give success to their labours, is of all reasons the weightiest why they should speak in a manner adapted to beget repentance and faith in their hearers.

2. We may learn what are some of the important qualifications for a skilful and successful handling of the Word of life. (E. T. Fitch, D. D.)

Iconium and Lystra

The work done in these two places, together with the varied experiences of the missionaries, may suggest that--

I. The manner of presenting gospel truth has much to do in producing results on the hearers. They so spake that a great multitude believed. Paul afterward told the Corinthians, that he came not with excellency of speech, etc. He evidently did not disregard the character of his audience, the kind of evidence he should produce, and the manner of expressing his thoughts, any more than he showed carelessness as to his subject, which was always Christ, and Him crucified. Increase depends more upon the good seed and soil, and warm rains and sunshine, than upon the sower, yet the skilful sower is the successful husbandman. So in the economy of grace the teacher and his methods have a prominent place in the production of results. To the teacher the responsibility of speaking rightly is as great as the responsibility of trusting supremely.

II. Present the truth as wisely as we may, different results will be produced among the hearers. Part held with the Jews and part with the apostles. There were divisions in Iconium before, but so soon as the Word was spoken the people were newly classified.

III. The wisdom of preserving an untarnished reputation on the part of those who would win souls to the truth. We read, long time therefore they abode. Wherefore? Because the Gentiles had been stirred up and their minds evil affected against the brethren. Whatever the allegations were, the two resolved to stay and confront those who circulated them, and live down their calumnies. It took a long time, but the end to be gained was worth the time it took to reach it. Very often the enemy tries to weaken the power of the teacher by damaging his reputation. It may take a long time to lift the name fairly above the cloud, but for the sake of the truth we love and the souls we would help it may be duty to abide where we are till this is done.

IV. Popularity need not, and must not, turn from steadfastness to the truth. At Iconium they were bad men, to be shunned. They stood that test, and by their lives gave the lie to the base charge. At Lystra they are not men, but the chief among the gods, the great Jove and his attendant. But they refuse the homage and make the offering a text from which to preach a telling sermon against all forms of false worship.

V. Miracles, even when admitted, have but little influence in leading bitter opposers of the truth to accept it. They deified the worker, and then stoned him. Miracles strengthened the faith of those who believed on other testimony; but neither where philosophy ruled, nor where untutored Nature guided, did the supernatural lead the mind set bitterly against God to accept him.

VI. Gods claims may be fearlessly maintained anywhere. It is the first time the gospel has met idolatry pure and simple, and it promptly and confidently offers a better God than the greatest in their list. Notice the marked difference between Pauls method of attacking idolatry and that adopted by the modern opposers of the God Paul worshipped. He would take every idol out of Lystra, but he would leave a God far better in their stead. But these would take away our God, and then leave us alone and hopeless with the ruin they have wrought.

VII. How fickle is the favour of men! The distance is short between the garlands and the stones, between Hosanna! and Crucify him! but the favour of God endureth, and it satisfies the soul.

VIII. Let us beware of writing all adverse things as disadvantageous. I doubt if there was a place in all Pauls wanderings to which he looked back with such delight as Lystra, because it was the home of Timothy, the best beloved, the choicest fruit ever given to his ministry. Out of the eater came forth meat, and out of the strong come forth sweetness. (T. H. Hanna, D. D.)

Perils of missionary life

The peril of--

I. Misconstruction. It is always easy to pervert what a preacher says, and so arouse prejudice (Act_14:2). We are not told just how these jealous Israelites sought to inflame the Gentiles. In one instance (Act_19:26), opposers raised the workingmans question. In another (Act_16:20-21), it was wickedly suggested that an attack on social and political institutions was concealed under the pretence of inculcating religion. There is a tale considered authentic in the papal church, of one called St. Thekla, who was converted by Paul. She had been previously betrothed to a heathen, but now refused from conscientious scruples to marry him. So the ingenious opposers might have told the populace that this was the way in which Christianity was going to break up their closest relations. Anything can be started among ignorant people.

II. Positive violence (Act_14:5). No one can recall one of a hundred histories of cruelty and death inflicted by popular outbreak under malicious instigation, without knowing that there is always the one danger, in every land and generation, of losing life (Mar_8:35).

III. Spiritual distrust of God. The day of miracle working has passed away, but great risks have to be run, and now and then the hearts of Gods people fail them through fear. We detect here nothing of this sort; Paul stands up and works a stupendous miracle, without apparently a misgiving or a tremor.

Characteristics of apostolic preaching

I. Paul made his preaching first. He performed miracles. But the miracle was a secondary thing--but a bell ringing. The disciples were commissioned to preach, and the triumphs of the gospel are owing to that. But the term covered teaching and religious conversation. The Saviour preached to the woman of Samaria. But that mode of discourse is peculiarly preaching in which the truth is presented to masses of hearers. At Iconium, at Lystra, and in fact everywhere, with Paul preaching was the first and the leading agency. God has honoured this above all others.

II. Paul preached boldly, i.e., fearlessly, unequivocally, but especially with power. The preacher should be persuasive, but above all, powerful. This trait Paul very highly valued. He urged his disciples to pray for him, that he might speak the Word boldly. The Spirit endues us with this holy boldness. By this we commonly intend plain speaking upon politics, temperance, morals, etc. But in nothing do we so need boldness as in the preaching of the simple truths of redemption.

III. Pauls preaching was watchful. He had spiritual discernment to see the effects of his preaching (Act_14:9). Preachers of his discernment are ready for digression. Earnest preachers are bent upon saving, not sermons, but men. Paul stopped his discourse when he saw that the cripple had faith to be saved. He saw an opportunity to extend the interest in his message. How much fruit we lose from lack of spiritual watchfulness! Deacon Safford was deeply interested for a young man in his Sunday school class. One day Dr. Kirk preached a sermon which seemed to the deacon precisely adapted to reach his young friend. He watched him. He thought he saw the evidences of conviction in the intent face. In passing out of church he said in a low, earnest tone, What are you going to do about it? The impression was fixed. By that timely word the young man was saved. The gift of the Spirit is as needful to make us watchful as to make us bold.

IV. In his preaching Paul followed up impressions made. Long time he tarried in Iconium. The ability to follow up a work is quite distinct from that to begin it. Many persons can make an impression, but want the knowledge, the patience, or perhaps the interest, to develop it. Revivalism outside the Churches involves the danger of producing a class of immature, weak, enthusiastic disciples, who may be left at critical stages of experience; ready, with proper care, to become established Christians, but ready also, without long and wise nurture, to become enemies or schismatics. Faithful Christian work in the pulpit, the Sunday school, the home, will aim at two ends--conversion, and the training of converts.

V. The theme of Pauls preaching was the gospel. When the first Moravian missionaries were about leaving for Greenland, a solid and pious minister advised them to give the natives a sound body of divinity, beginning with the being and attributes of God, following with the doctrine of sin, and thus leading on at last to Christ and the Cross. This learned counsel was followed, and for several years their labour was in vain. One day, at a funeral service, quite by accident, a missionary told the story of the Cross, and explained its meaning. To his astonishment the truth made a profound impression. Conversions followed. Thereafter the missionaries began with the Cross. (G. R. Leavett.)

Strike, but hear us

Themistocles, the Athenian general, by warmly urging a point in a council of war, is said to have so provoked the displeasure of Eurybiades, the Spartan, the commander-in-chief, that the latter lifted up his cane over his head in a menacing posture. Strike, said the noble Athenian, but hear me! He did hear him, and the country was saved. And why may not a Christian act, or rather forbear to act, on the same principle, and for an infinitely greater end, even the eternal salvation of his enemies? What else has been the language of the noble army of the martyrs from the beginning? Have they not practically said to an enraged world, Strike, but hear us? (A. Fuller.)

The courage of devoted Christians

The Shanghai correspondent of the Bombay Guardian narrates the following suggestive item of information: The captain of a steamer, plying on the Yangtse river, told me that when he stopped on a dark night at one of the stations on the bank, several of the inland missionaries came on board among a crowd of Chinese seeking a passage in the steerage, as they invariably do. They had encountered a mob of anti-foreign natives, which it is still very easy to do in this country, and had been well pelted and bespattered with mud. One of the ships officers, seeing especially the ladies in their humiliating condition, exclaimed with the customary profanity, that he wondered they did not leave the Chinese to go to hell if they preferred to do so. That is the worlds view of the case; and, as I said to the captain, there would have been no other view in the world today if Jesus Christ, the Son of God, had not taught it and set an example of it, and bestowed the grace for the imitation of it.

Courage requisite in reformers

There is nothing which the world resents so much as an attempt to carry out a better measure than existed before. A man who would benefit the world must take leave of his own reputation first; for the world never let a man bless it but it first fought him; it never let him give it a boon without first giving him a buffet. If with one effort you should raise a tree twenty feet high, so as to make it forty feet high, you would not do more violence to its roots than you do to society, when you attempt suddenly to elevate it above its former level. If there were a hundred violins together, all playing below concert pitch, and I should take a real Cremona, and with the hand of a Paganini should bring it strongly up to the true key, and then should sweep my bow across it like a storm, and make it sound forth clear and resonant, what a demoniac jargon would the rest of the playing seem! Yet the other musicians would be enraged at me. They would think all the discord was mine, and I should be to them a demoniac. So it is with reformers. The world thinks the discord is with them, and not in its own false playing. All those rosy philosophers who go dancing along the ways of life, and expect to reform men through ease and pleasure, and are surprised when at first snowflakes are thrown at them, and then icicles, and then avalanches, had better fold their gauzy wings at once. They are not wanted. They are not of that heroic race who advance the world. (W. H. Beecher.)

Effects of gospel preaching

Wherever the gospel is proclaimed with power--

1. It secures believers. The Word of God does not return to Him void.

2. It secures some bitter enemies. It divides every community into two parties.

3. People are not content with merely rejecting the gospel for themselves. They stir up the minds of others to make them evil-affected against its preachers.

4. The Lord is sure to bear witness unto the Word of His grace.

5. Its preachers must expect personal attacks of some kind or other. (S. S. Times.)

Proper witness bearing

I. Wherein it consists.

1. Not in the degree of the external sufferings endured on account of faith, but in the measure of the fidelity displayed for Christ.

2. The apostles waited on their ministry with perseverance and joyful courage, and therein lay their fidelity.

3. They forsook the places which had become dear to them as soon as they were made away, that the Lord had no further use for them there.

II. Why is it so difficult? Because--

1. There is nothing in it to flatter our refined selfishness. There is wanting the halo before the world, for fidelity is clothed in homely garments.

2. It destroys self-will. Perhaps death was easier than flight.

III. In what lies its blessing.

1. It secures Gods will, not mans.

2. Therefore it is rich in fruits of all kinds--

(1) Faith (Act_14:1).

(2) Divine manifestation (Act_14:3).

(3) The conversion of calamity into blessing (Act_14:7). (Lisco.)

Persecution turned into inspiration

The apostles had finished their work at Antioch in a storm. Can that be true; the gospel dividing quiet cities into hostile camps? Surely the heavenly Word will bring heavenly peace along with it. No! The Son of man came not to send peace on the earth, but a sword. But now that the apostles have come to Iconium they will act in a different manner and correct their mistake. No; there again we have angry division, and stoning! How is this? These histories throw some light upon--

I. What is called unanimity. Unanimity is no virtue, nor sincerity, nor earnestness; we must ascertain what the unanimity is about, and what men are sincere and earnest in, because good fire may be used for forging of bad instruments. Surely it was a pity for two wandering tentmakers to go from town to town disturbing the unanimity of families and of townships! Why not let families and corporations alone? Why this propagation of a fighting faith? This is the way of Christianity. It will not let people alone. Hence we find some light thrown upon--

II. Christian doctrine. It was not a little puzzle to please the fancy, nor a pyrotechnic display to gratify children. It saves or slays. What wonder if it came upon sleepy towns like a thunderstorm? Christianity is not a compromise; it does not propose to give a little and take a little, and make a pacific arrangement with anybody. Christianity insists upon having everything; it makes room for nothing else. What wonder, then, that everywhere it broke up families. Seeing your hand locked in evil friendship, it does not hesitate to rend your hearts asunder. Christianity says, Behold, I make all things new. It will not say to a man, Hand me your work, and I will complete it; it comes with a mighty hammer, and shatters our idols and all our best performances.

III. Christian service. Christian service--

1. Is the supreme passion; it puts out everything else, it has no partnerships, no relations except those which it can press into its own sacrifice.

2. Exposes to daily danger. If we have escaped the danger, it is because we have escaped the service. When did we ever rebuke a wrong-doer? We have talked about him when he was not there--that I admit; and that has proved our unchristianity. When did we ever say to a man face to face--You lie? That would now be called discourtesy; but when were we ever licensed to be courteous to falsehood? Christianity is not a book of etiquette--it is a book of commandments, a gospel of righteousness as well as a gospel of compassion. When did we ever stand before a house and say, This house must come down if the price be fivefold what it will fetch in the market; it is a trapdoor into hell, and it must fall? Let a man say that, and he will soon see that England is like Antioch and Iconium. But if we come into the church, pass through the services, and lose ourselves in controversy that has no heavenly savour, I wonder not that, lulled by some theological narcotic, we think we are going to heaven. It is no heaven we are going to! It may have written heaven above its portals, but that inscription is a lie! If any man will live godly in Christ Jesus, he shall suffer persecution.

3. Divides public opinion (Act_14:2). That is how it ought to be always. There are those who say they do not believe in sensationalism. What do they believe in? Are they in sympathy with the ministry of their own professed Lord and Master? If Christianity were amongst the Churches today, men, instead of criticising sermons, would go out and borrow any chair, or stand on any stone at the street corner, and if they could not preach the gospel, they could at least read it. Fifty thousand men at the street corners today reading, with one voice, the third chapter of John!--why, apostolic times would have come back again! Nothing divides society like Christianity: its voice is, Come out from among them, and be ye separate; the good to the right, the bad to the left.

4. Survives all ill-treatment. The time had come when the Jews determined to use the apostles despitefully. And as soon as the apostles became aware of it they fled unto Lystra and Derbe; and then in verse 7, as if nothing had happened before, there they preached the gospel. They preached better for their persecution. We should have wonderful preaching if we had more stoning. We should, too, have wonderful hearing as well as wonderful preaching! If we had to steal into the church by some back way, and had to listen in fear and trembling lest the oppressor should lay his iron grip upon us--oh, how we should listen! Do not say that Antioch was at peace until the apostles visited it; there is a so-called peace that is only a false name for death.

IV. So-called heresy. The heretics may be Paul and Barnabas with modern names. If men come amongst us denying the Bible, then have no part or lot with them; but if men of spotless character and sacred devotedness arise and say, We have found the interpretation of this Scripture or of that, hear them, though many an old notion may be displaced. We use heretics of that kind most basely! What was the fault of Paul? This: that he said a prophecy has been fulfilled--nothing more; and so he was stoned. And Christianity has its prophecies; Christian doctrine has yet its issues brighter than our fancy has measured; and if any man shall say, Let us together read the Holy Word, and hear what I believe to be its true meaning, let us not take up stones against him, but listen, knowing that God hath yet more light and truth to break forth from His Holy Word. (J. Parker, D. D.)

Which gave testimony unto the Word of His grace.--

Gods testimony to the Word of His grace

I. The propriety of this appellation: the Word of His grace. The gospel is so called, because--

1. It originated in unmerited mercy, and was sent to us as a matter of free favour.

2. It is a proclamation of grace and mercy. The law is a ministration of wrath, accusing, convincing, and condemning the sinner. The gospel reveals the grace of God, as abounding in our salvation.

3. It is grace alone that renders it effectual. Sinners own their conversion, saints their edification, mourners their comfort, and the oppressed their relief to it. But it derives all its influence and energy from the grace of the Holy Spirit. The gospel reaches only the ear; grace renews and sanctifies the heart. The gospel is a means, but God performs the work, and to Him we must ascribe the glory.

II. The way in which God bears testimony to the word of his grace.

1. By miracles wrought in confirmation of it.

2. By raising up a constant succession of ministers to propagate and defend it. He who sends the message, can be at no loss for want of messengers. As soon as one earthen vessel is broken, the heavenly treasure is put into another; and though the grass withereth, and the flower thereof fadeth away, yet the Word of the Lord endureth forever.

3. By the awe impressed upon the consciences even of wicked men. God will magnify His Word, whether it be a savour of life unto life, or of death unto death. Felixs trembling, Agrippas being almost persuaded, and Simon Maguss hypocritical profession, were so many testimonies, though involuntary ones, to the truth of the inspired Word.

4. By rendering it effectual to the salvation of all them that believe. Having tasted its sweetness, and felt its power, the believer has the witness in himself. When the dark understanding is enlightened, the conscience awakened, the heart softened, and the sinner truly converted, what greater proof can we have of the power and efficacy of the gospel, or of its being worthy of its Divine Author?

5. By the life and conversation of such as walk worthy of the gospel. The grace of God revealed in the gospel, teaches men, that denying ungodliness and worldly lusts, they should live soberly etc. What can be a stronger confirmation of the reality of religion, than the change it produces in the lives and manners of its professors?

6. By the triumphant deaths of His saints. To see a Christian exulting in death is an amazing instance of the power of faith, and of the reality of true religion. Many an unbeliever has turned pale at this, and been confounded with the evidence which he had not power to resist. (B. Beddome, M. A.)

Gods testimony to the Word of His grace

I. This gospel is the Word of Gods grace because--

1. It is the revelation of His grace. Its very errand is to make known that by grace are ye saved, through faith etc.

2. It is the history and delineation of the grace of God. Study the Bible with this key, then, from the first promise to the last you find that the keynote of grace sounds through the whole glorious concert.

3. It is the great instrument of grace; for God works by His gospel; and it is the power of God.

II. The Lord gave testimony to the word of His grace, and He does so still.

1. God has given testimony to the Word of His grace--

(1) In that wondrous chain of prophecy of what was come upon the world. The chain is still unbroken, though we may not always see it--as is the case sometimes in a chain across a river, the two ends are visible, but the chain is in the depth of the river--but it is not the less knit together because you cannot trace it.

(2) By miracles.

2. But it is said with some plausibility, these supernatural signs were wrought in times past; show us some now. Now, this challenge may be fairly met. Surely every reflecting and reasonable man will admit that, as far as mind surpasses matter, so much further must the mighty power put forth in the mind surpass that put forth in the body. Therefore, whether is it the greater miracle, to make the deaf spirit to hear, the dumb spirit to sing, the dead spirit to have life return to it, or to raise the bodily infirm or dead? But were these miracles confined to the past? Could we not show these scornful philosophers who tell us there is nothing wonderful or preternatural now, the infidel, who has become devout and humble? not the drunkard, who has become sober, the publican and the harlot, who have become just and pure?

3. God bears testimony to the Word of His grace, and to that only. It is natural that He should be jealous of His own blessed specific, lest it should be either marred or corrupted by human traditions, or macerated by mans vain and subtle explaining it away, or destroying its miraculous nature. Wherever the simple grace of God has been set aside by self-righteousness on the one hand--as it is largely by the Church of Rome--or, on the other hand, its mysterious and miraculous character denied by those who deny the divinity of Christ and the efficacy of the atonement, there may have been some moral influence; but where are the results that show the new creature? The apostles, reformers, martyrs, with one voice proclaimed that God bears testimony to the Word of His grace. Application: It is in the power of the humblest and plainest to give one of the very best evidences of the power of the gospel that ever can be given, by leading a holy life. (H. Stowell, M. A.)

Gods testimony to His Word

I. The miracles which the apostles wrought in attestation of the truth of their doctrine. And when the infidel sneeringly asks, What connection is there between truth and power, or can the truth of a doctrine be established by a miracle? we reply, by asking him, What connection is there between a mans signature and the validity of the bill or bond which he has subscribed? What connection is there between the credentials of an ambassador and his right to transact the business of his sovereign? Miracles are Gods subscription to the truth of Christianity; and as no man could have wrought them unless God was with him, so in proportion to their number was testimony given to the gospel of grace.

II. The sufferings to which the apostles and first Christians were exposed.

III. The early and rapid propagation of the gospel. Considering the circumstances in which Christianity was introduced, we should not have been surprised had it made but slow progress in the world. Not only are its principles distasteful to the natural feelings of mankind; it opposed itself to the firmest prejudices, to the most established opinions of those to whom it was first addressed.

IV. God still testifies to the truth of the gospel by accompanying its proclamation with a spiritual influence. (James Jeffrey.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 14:1. And it came to pass in Iconium — Whither Paul and Barnabas were forced to retire from Antioch; that they went both together into the synagogue of the Jews — To whom they were still disposed to make the first offer of the gospel: for though the Jews at Antioch had used them cruelly, yet they would not therefore decline preaching to the Jews at Iconium, who, perhaps, might be better disposed. Let not those of any denomination be condemned in the gross; nor any individuals of mankind, of whatever sect or party, suffer for the faults of others; rather let us do good to those whose friends and associates, or who themselves, have done evil to us; and they so spake — On the great subject of the gospel salvation; spake so plainly, so convincingly, so warmly, so affectionately, and with such manifest concern for the souls of men, and especially with such evident demonstration of the Spirit and power; that a great multitude, both of the Jews and Greeks, believed — By the Greeks here, we are to understand, not the Hellenists, or persons of Jewish extraction, who spoke the Greek language, but the Gentile Greeks, descended from heathen ancestors. Most of these, being now found in the synagogue of the Jews, were, without doubt, religious proselytes, though probably not circumcised; for few of the idolaters frequented the Jewish synagogues. It is not improbable, however, that the fame of such extraordinary teachers as Paul and Barnabas might, on this occasion, draw together many people who did not usually worship in the synagogues. From the Jews and proselytes being so numerous in Iconium, we may infer that it was a very great and populous city.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5. At Iconium—Preaching of Paul, Act_14:1-5.

1. Iconium—Driven from the capital of Pisidia, our two apostles betake themselves to the capital of Lycaonia. This, like Antioch, stood upon the great thoroughfare which we have described (Act_16:10) as extending from the AEgean on the west through the Syrian Gates on the east, being the solely possible direct route to Syria and southern Asia. This was in the direction southeastwardly toward Tarsus, the native home of Paul, and therefore probably preferred rather than to go deeper into Asia Minor or farther toward Europe. Since that day Iconium has been distinguished in history as the capital of the Seljukian Turks, originally a Tartar race, but then working their onward way to the conquest of Constantinople and the attempted conquest of Christian Europe. It stands in a vast plain near the foot of Mount Taurus, about fifty miles from Pisidian Antioch. The synagogue—Large as the city was, the Jewish population seems not to have been extensive, since the synagogue appears to have been but one. The population seems to have consisted of an upper stratum of Greeks and Jews, and an underlying mass of primitive Lycaonian people, probably of Syrian origin, mentioned in Act_14:11. Over all these were a few haughty Romans, moving about with the air of masters by conquest.

So spake… multitude… believed—They so spake, that is with such method and power as to attract the faith of the hearers. They appealed with spiritual power to the spiritual sympathies in man, and there would be those whose sympathies were awakened, and whose spirit, touched by the heavenly Spirit, would yield to the divine attraction.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

HOMILETICAL ANALYSIS.—Act_14:1-7

Paul and Barnabas in Iconium; or, continued Opposition from the Jews

I. Their occupation in Iconium.—

1. The town and its population. The town. Compelled to retire from Antioch in consequence of the threatening attitude of the Jews, who stirred up against them the principal inhabitants of the city and their wives—in fact, expelled by these from their coasts, the apostles, Paul and Barnabas, not without shaking off the dust from their feet as a testimony against their co-religionists (Mat_10:14), directed their steps towards Iconium, now called Konieh, a city lying on the road between Antioch and Lystra, at a distance of ninety (others say sixty) miles south-east from the former city and forty north-west from the latter” (Plumptre). Whether it belonged to the province of Lycaonia, or of Phrygia, or of Pisidia, appears to be as much disputed by modern as by ancient writers (see “Critical Remarks”). Perhaps the truth is that Iconium belonged originally to Phrygia but afterwards became a city of Lycaonia. Professor Ramsay thinks it may have been in 63 B.C. that according to Pliny (Nat. Hist., Act_14:25), “a tetrarchy of Lycaonia containing fourteen cities, with Iconium as capital, was formed,” and that it was “given to King Polemo in 39 B.C. by Mark Antony” (The Church in the Roman Empire, p. 41). If so, Luke’s statement that Paul and Barnabas, on leaving Iconium, fled to Lystra and Derbe, cities of Lycaonia, will require explanation; and this Professor Ramsay furnishes by saying that, while between 100 B.C. and 100 A.D. for administrative purposes Iconium was reckoned to Lycaonia, in all probability the Iconians, true to their tribal feelings, and adhering to their old nationality, “continued to count themselves Phrygian” (Ibid., 38). In any case, Iconium was the principal city of that district which was called by the Romans Lycaonia, and was situated at the foot of the Taurus, like a green oasis in the middle of bleak plains that were “scoured by wild asses and grazed by countless herds of sheep.” The modern city Konieh, says Captain Kinneir, “extends to the east and south over the plain far beyond the walls, which is about two miles in circumference.… Mountains covered with snow rise on every side, excepting towards the east, where a plain as flat as the desert of Arabia extends far beyond the reach of the eye” (quoted by Conybeare and Howson, i. 174).

(2) Its population. These, according to the writers just named, were a mixed company: “A large number of trifling and frivolous Greeks, whose principal place of resort would be the theatre and the market-place; some remains of a still older population, coming in occasionally from the country, or residing in a separate quarter of the town; some few Roman officials, civil or military, holding themselves proudly aloof from the inhabitants of the subjugated province; and an old established colony of Jews who exercised their trade during the week and met on the Sabbath to read law in the synagogue (Ibid., i. 174). 2 The apostles and their ministry.

(1) The place where this was exercised was in the first instance at least the synagogue of the Jews on the Sabbath days and afterwards during week days, probably in public thoroughfares and other places of resort.

(2) The form in which it was exercised was twofold—preaching or speaking in the Lord, i.e., in the power of His Spirit—the theme of their preaching being as elsewhere the doctrine of Jesus as Israel’s Messiah and God’s Son, proved through His rising from the dead; and working miracles, though none of these have been recorded—doing signs and wonders through which God gave testimony to the word of His grace.

(3) The time during which it was exercised cannot be determined, though the words “long time “point to a considerable stay, perhaps of some months, in this important town.

(4) The manner in which it was exercised is described as “boldly,” their confidence increasing as their convictions of the truth of the gospel deepened and as their observation of its saving power widened.

(5) The efficiency with which it was exercised was revealed by the success which attended it. The apostles so spake, in such a manner and with such a result, that “a great multitude both of the Jews and also of the Greeks believed,” so great a multitude indeed that the city seemed to be split in twain (Act_14:4).

II. Their experience in Iconium.—

1. The minds of the heathen population were turned against them. Not of their own accord, but through the misrepresentations of the unbelieving Jews, who, no doubt, employed similar tactics to those employed by their co-religionists at Antioch (Act_13:45), perhaps vilifying the persons of the apostles, putting a false colour on the object of their mission, and, above all, traducing the character and name of Jesus whom they preached.

2. A threefold combination was formed against them. The Gentiles, the Jews (in both cases the unbelieving portion of them—“the carnal mind is enmity against God” (Rom_8:7), and their rulers—i.e., both the civic and the ecclesiastic, the magistrates of the town and the officers of the synagogue conceived a design to set on foot active measures of hostility against the apostles even to the length of maltreating and stoning them—measures, however, which were never carried out (see “Critical Remarks”).

III. Their departure from Iconium.—

1. Prompted by their knowledge of what was being concerted against them. How they became acquainted with the evil designs of their adversaries, though not related, need occasion no difficulty, since they had numerous friends in the city who were interested in their safety, and above all Him upon their side of whom it had been written, “He preserveth the souls of His saints, and delivereth them out of the hands of the wicked” (Psa_97:10). Advised of their peril, like prudent men they fled (Pro_22:3), acting on the counsel Christ had given to His disciples (Mat_10:23).

2. Effected with complete success. In this case, as in a former (Act_9:25), Paul’s enemies had been outwitted. Whatever annoyance he and Barnabas had suffered, they were not on this occasion stoned. Nor did they deem it necessary by remaining longer in Iconium to become martyrs before their time.

3. Directed towards the two adjoining cities of Lystra and Derbe. The exact sites of these cities are unknown, “Lystra,” says Lewin (The Life and Epistles of St. Paul, i. 163), “lay about forty miles to the south of Iconium, and was still upon the highroad to Syria. It was situate in a hollow on the north side of a remarkable isolated mountain rising out of the great plain, and now called Kara Dagh, or Black Mountain. Lofty peaks looked down upon the town on all sides, except on the north, where the valley opened into the plain of Iconium. The ruins of it remain, and are called Bin-Bir-Kilisseh or the Thousand and One Churches, from the traces still visible of the numerous sacred edifices with which it was once adorned.” “Lystra,” says Hausrath (Der Apostel Paulus, p. 219), “must have lain hard upon the confines of Isaurica, since Ptolemaus reckoned it to Isaurica, and, indeed, according to him it was eight hours’ distant from Iconium.” Professor Ramsay (The Church in the Roman Empire, pp. 47, 50) locates Lystra “about six hours south-south-west of Iconium,” and identifies it with the village of Khatyn Serai or ‘The Lady’s Mansion,’ situated “about 3777 feet above the sea and 427 feet above Iconium.” “As a Lycaonian town Lystra had been quite undistinguished; as a Roman garrison it was a bulwark of the province of Galatia, and a sister city to the great Roman centre at Antioch.” Derbe, according to Lewin, was “about twenty miles distant from Lystra, at the south-eastern corner of the great Lycaonian plain, and where commence the highlands which run up to Mount Taurus.” “Near by, but deeper in the, mountain, on the boundaries of Cappadocia, find we Derbe,” writes Hausrath. “Derbe was the frontier city of the Roman province on the south-east,” reports Professor Ramsay, who inclines to locate it at Gudelissin, three miles north-north-west from Zosta, adding, “Gudelissin is the only site in this district where a city of the style of Derbe, the stronghold of ‘the robber Antipater,’ could be situated.”

Learn.—

1. The unwearied diligence that ought to be manifested by a faithful minister of Jesus Christ.

2. The unsleeping hostility with which the gospel and its ministers, when these are faithful, are pursued by the unbelieving world.

3. The watchful providence that continually guards Christ’s servants and Christ’s cause.

HINTS AND SUGGESTIONS

Act_14:3. The Gospel the Word of Gods Grace.

I. Its origin, grace.

II. Its message, grace.

III. Its fruit. grace.

IV. Its conditions, grace.

Fellow-Workers in the Gospel. Christ and His Apostles.

I. The work of the apostles (or ministers).—

1. Preaching boldly in Christ’s name.

2. Doing signs and wonders (in the case of the apostles miracles, both physical and moral; in that of ministers only moral) in Christ’s name.

II. The work of Christ.—

1. Giving testimony to the word of His grace. By His Spirit.

2. Granting power to perform signs and wonders. Also by His Spirit.

3. Watching over His servants while at their work.

4. Opening up escapes for them when in danger.

Act_14:4. The Dividing Power of the Gospel.

I. In the world.—Separating believers from unbelievers.

II. In the Church.—Separating true disciples from hypocrites.

III. In the individual.—Separating the soul from guilt and sin.

Act_14:1-7. The Preacher and his Gospel.

I. What the preacher has to do with his gospel.—

1. Preach it to those who have not yet heard it.

2. In the face of the fiercest opposition.

3. So long as the Lord continues bearing witness to his work.

II. What the gospel will do for the preacher.—

1. It will gain him converts.

2. Rouse against him opposition.

3. Perhaps endanger his life.

4. Secure for him the co-operation and commendation of the Lord.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

E.—OCCURRENCES IN ICONIUM AND LYSTRA. THEIR RETURN, AND THE TERMINATION OF THEIR JOURNEY

Act_14:1-28

§ I. Their successful labors in Iconium, until ill-treatment compels them to flee from the city; they proceed to Lycaonia

Act_14:1-7

1And [But] it came to pass in Iconium, that they went both [om. both] together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. 2But the unbelieving1 Jews stirred up the Gentiles, and made their minds evil affected [Jews excited and imbittered the souls of the Gentiles] against the brethren. 3Long time therefore abode they [Now they abode there a considerable time,] speaking boldly [openly with confidence] in the Lord, which [who] gave testimony unto the word of his grace, and2 granted signs and wonders to be done by their hands. 4But the multitude of the city was divided: and part [some, οί μέν] held with the Jews, and part [others, οί δὲ] with the apostles. 5And when there was an assault [a movement] made [on the part] both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6They were ware [became aware] of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto theregion that lieth round about: 7And there they preached the gospel.

EXEGETICAL AND CRITICAL

Act_14:1-3. And it came to pass.—Κατὰ τὸ αὐτό, that is, simul [as in Vulg.; ὁμοῦ, Hesych.; comp. ἐπὶ τ. α. Act_3:1. (de Wette).—Tr.]. They so spake (οὕτως), that is, in such a manner, and with such success, that large numbers of the Jews and of the Greeks became believers; the latter are to be supposed as also being present in the synagogue and are, therefore, proselytes, in the wider sense of the term. But those Jews who, at that time, remained unbelievers, and were disobedient (ἀπειθήσαντες) to the saving will of God, endeavored to excite the animosity of the pagans against the brethren, that is, not merely against the two missionaries, but also against the newly converted Christians in the city. They did not, however, immediately succeed, but Paul and Barnabas were, on the contrary, enabled during a comparatively long period, to continue their labors in Iconium without interruption. [“The μὲν οὖν, as usual (see Act_11:19) takes up the narrative which had been interrupted.” (Alf.)—Tr.]. They boldly proclaimed the Gospel ἐπὶ τῷ κυρίῳ, sustained by the Lord, that is, by the protection and blessing of Christ [boldly in the Lord, “which boldness was grounded on confidence in the Lord” (Alf.). For ἐπί with the dat., see Winer: Gram. N. T. § 48 c.—Tr.]. They thus spake, in so far as the Lord bore witness by acts to the word of his grace which they proclaimed, and enabled them to perform both miracles of healing and also other signs.

Act_14:4-7. But the multitude of the city was divided.—That seed of distrust and malice, however, which the Jews had sown, had germinated in the mean time, and begun to bear fruit. It led to the formation of parties in the populous city, and while some of the inhabitants adopted the views of the imbittered and hostile Jews, others attached themselves to the apostles. The opposition of the Jewish party assumed a distinct character, and, at length, its members united with the rulers and those Gentiles whose passions they had excited, in secretly devising violent measures against the two strangers who had preached to them. (Ὁρμή cannot here signify an assault actually made, for, according to Act_14:6, the two men retired before the storm burst forth; the interpretation of the word, on the other hand, as a plot, is not sustained by the usus loquendi, whereas ὁρμή, in the sense of impetus, explained as a strong impulse, very frequently occurs). [“Dicitur etiam de impetu animi, consilio, proposito.” (Kuinoel). Numerous references to passages in the classic writers, are furnished by Kuinoel and Meyer. See also Jam_3:4.—Tr.]. The ἄρχοντες αὐτῶν cannot be the civil authorities of the city (Ewald: Ap. Zeitalt., p. 425), for they would not have sanctioned tumultuary proceedings (ὑβρίσαι κ. λιθοβολῆσαι), but would have adopted legal measures, such as banishment, etc. But λιθοβολῆσαι perfectly accords with the Jewish mode of thought [rather than with that of pagan magistrates.—Tr.], and would therefore conform to the views of the rulers and elders of the synagogue. The apostles fortunately obtained intelligence of the purpose of their enemies, and deemed it proper to flee before an outbreak occurred. They took refuge in the cities of Lycaonia, which constitutes a whole only in an ethnographical, and not in a political aspect. [“The district of Lycaonia extends from the ridges of Mount Taurus and the borders of Cilicia, on the south, to the Cappadocian hills, on the north.” (Conyb. and H., I. 199.—Tr.]. These cities were Lystra, in a south-easterly direction from Iconium, and Derbe, which was still further to the south-east. The latter was a small town at the foot of the Isaurian range. Both lay north of Mount Taurus, and to them the apostles retired, with the intention of preaching the Gospel at those points and in the vicinity.

DOCTRINAL AND ETHICAL

1. Paul and Barnabas were not deterred by the circumstance that the malice and intrigues of the Jews had driven them from Antioch, from proceeding to another spot and again entering a synagogue immediately, in order to preach the Gospel to the children of Israel. For the divine necessity (Act_13:46) is not brought to naught by the opposition of men. God “abideth faithful; he cannot deny himself.” 2Ti_2:13; Rom_3:3; Rom_11:29.

2. Here, too, we see that it is really the exalted Redeemer who performs all things. Paul and Barnabas are his messengers and instruments; they convey his Gospel; they speak the word of his grace (ὁ λόγος τῆς χάριτος αὐτοῦ, præclara definitio evangelii (Bengel); and it is he who gives testimony to their words, as a faithful witness, by signs and wonders. Even as Jesus himself taught and imparted life, so, too, he enables his messengers to infuse life into others, and perform miracles of healing: it is the Lord—the word is the Lord’s word. These miracles are wrought διὰ τῶν χειρῶν αὐτῶν, by their hands. They impose their hands, and the sick are restored to health, but they are not the authors of these works, and this miraculous, healing, and life-giving power, does not reside in them. It is He who performs the works; they are simply his instruments.

HOMILETICAL AND PRACTICAL

Act_14:1. And it came to pass in Iconium, etc.—The persecution which the apostles suffered in Antioch, effected simply a change of place, not of purpose. The same work which they commenced in that city, they resume in Iconium. The sentiments and the labors which occasioned them so much suffering in Antioch, continue to be precisely the same. (Ap. Past.).—Nor do they now refrain from visiting the synagogues; neither their love to their people, nor their courage, has been diminished by their painful experiences among the Jews.

Act_14:2. But the unbelieving Jews, etc.—He who is not willing to obey the truth himself, is easily tempted to seduce others from it. The words: “Ye entered not in yourselves, and them that were entering in ye hindered,” [Luk_11:52], were ever afterwards applicable to the envious Jews. (Rieger).—Pilate and Herod, Jews and Gentiles, soon come to an understanding, when the object is—to persecute Jesus and his truth. (Starke).—Against the brethren. Luke here applies this endearing name of “brethren” to the Christians, because nothing was more hateful to the unbelieving Jews, than that believing Jews, and believing Gentiles, should constitute one holy brotherhood in Christ. (Besser).

Act_14:3. Long time … by their hands.—When the servants of God honor Him by boldly bearing witness to His truth, God often honors them in return, by extraordinary manifestations of His divine protection and blessing. 1Sa_2:30. (Starke).—The Lord always possesses the means to put his enemies to silence. Even if the Jews succeeded in casting suspicion on the words of the apostles, all men now beheld works—signs and wonders—which were wrought in public, and which powerfully appealed to the judgment and the hearts of the Gentiles whom the Jews had stirred up. (Williger).—The apostles were not eager to work miracles, for we see that the blessings which their office conferred on the people of Iconium, proceeded simply from the preaching of the Gospel; a large number had been converted, before any miracle was performed. They continued to preach, and God wrought the miracles in order to affix a sign to the preached word of his grace. (Ap. Past.).—The Book of the Acts is not a chronicle of miracles, but a mirror of grace. (Besser).

Act_14:4. But the multitude … was divided.—Such a division is by no means wholly unacceptable to a faithful teacher; the Lord Jesus, indeed, says that he came into the world in order to produce such a division [Luk_12:51]. The Lord fulfils that saying, whenever he convulses the kingdom of darkness through the agency of his servants, creates a salutary disturbance, and teaches men to depart from iniquity. He will hereafter, on the day of judgment, exercise his awful authority, and make that division complete. (Ap. Past.).

Act_14:5. And when there was an assault made, etc.—After sufficient time had been granted to the apostles for scattering the seed in Iconium, God permitted a storm of persecution to burst forth, doubtless with the design that the seed should be carried further, and be wafted to Lystra and Derbe. (Ap. Past.).—How wonderful are the ways of God, both when his people conquer, and when they succumb! Even when they seem to succumb, they are not defeated. Here, the apostles regard the intelligence concerning the plan devised by their enemies, simply as a divine passport that enables them to continue their journey. (Williger).

Act_14:6. And fled.—We should not always quietly submit to shame and disgrace; still, we must learn to distinguish which course will most of all promote the honor of God. (Quesnel).

Act_14:7. And there they preached the gospel.—The apostles did not spend their time in uttering complaints respecting the wrong which they had suffered, but, with a cheerful spirit, resumed at once the work which God had assigned to them.(Rieger).

On Act_14:1-7. The word of God does not return unto him void [Isa_55:11]: for, I. It is always received by many in faith, Act_14:1, when it is proclaimed with boldness and in purity, Act_14:3, and is accompanied by the signs of a holy walk and of self-denying love, on the part of its heralds, Act_14:3; even if, II. All men do not receive it, Act_14:4, since the malice of some restrains others from believing, Act_14:2, and all men of an ungodly spirit combine in opposing the Gospel, Act_14:5; but, III. Even such hostility becomes the means of extending the word more widely, Act_14:6-7. (Lisco).—When they persecute you in one city, flee ye into another [Mat_10:23]: I. Those who preach the Gospel to pagans, should not obstinately continue their work, when the word is persecuted (that is, when renewed efforts would be equivalent to tempting God); II. Persecution should not deter them from making new attempts (id.).—Genuine martyrdom: I. In what does it consist? (a) Not in the great extent of external sufferings which man endures for the sake of faith, but in the measure of fidelity which he exhibits for Christ’s sake. (b) The apostles discharge the duties of their office with perseverance and joyful courage, Act_14:1; Act_14:3, and thus demonstrate their fidelity. (c) They retire from the post which they had learned to love, as soon as they understand that the Lord no longer called for their services there, Act_14:5-6. II. Why is it so painful to endure? (a) Because it exhibits no features which can gratify a carnal self-love. It lacks a halo in the eyes of the world, since fidelity assumes an ordinary and unostentatious garment. (b) Because it completely crushes man’s own will. The apostles would possibly have preferred to die rather than to flee, even as John the Baptist might have found it easier to engage in self-sacrificing labors of the most painful kind, for Christ, than to pine away in inaction-in the prison. III. Wherein does the blessing which attends it consist? (a) Through its means the will of God, and not that of man, is done. (b) Hence, it produces the richest fruits of every kind; thus, the preaching of the apostles produces faith, Act_14:1; the Lord gives testimony to them, Act_14:3; their flight is a source of blessing—they carry the word to a wider field of labor, Act_14:6. (Lisco).—Divisions in the church which are salutary in their influence, Act_14:4 : I. The cause that leads to them—the faithful and fearless preaching of the divine word, which is quick, and powerful, and sharper than any two-edged sword. [Heb_4:12]. II. Their results—the church undergoes a sifting process; the real sentiments of the heart are manifested; it is during the struggle that truth demonstrates its value, that faith reveals its power, that love exhibits new energy, and that the church is edified.—Under what circumstances is the flight of a servant of God allowable? I. After the contest, as in the case of Paul and Barnabas (Act_14:1-4), but not previously, as in the case of Jonah; II. In obedience to the Lord, but not in consequence of the fear of man, or of a carnal love of ease; III. With weapons in the hand; (so the apostles continued to preach, with faith and boldness, and never dropped their weapons). IV. In order to enter a new battle-field (Lystra and Derbe), but not to seek a place of rest.—The servants of God conquerors, even when they succumb: I. Internally (their faith and courage are firmly maintained, in the midst of external afflictions and shame); II. Externally (the righteous cause cannot be ruined; when oppressed in one place, it finds a refuge elsewhere; even when prostrated, it arises with augmented power;) III. Eternally (to faithful soldiers of the cross, a heavenly crown of victory is promised.)

Footnotes:

[1]Act_14:2. ἀπειθήσαντες is far better sustained [by A. B. C. Cod. Sin., and adopted by Lach., Tisch., Born., Alf.] than ἀπειθοῦνιες [of text. rec., from E. G.—Tr.]

[2]Act_14:3. [καὶ before διδόντι, found in C. G. and inserted in text. rec., is omitted by Griesb., Lach., Tisch., Alf., in accordance with A. B. D. E., Vulg., thus making the clause which begins with διδ. epexegetical of the preceding, i. e., by granting, etc.; Cod. Sin. omits καὶ but reads διδόντος, as if αὑτοῦ expressed its subject, and the two words were in the gen. absolute.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Acts

JEWISH REJECTERS AND GENTILE RECEIVERS

Act 13:44 - Act 13:52 - Act 14:1 - Act 14:7.

In general outline, the course of events in the two great cities of Asia Minor, with which the present passage is concerned, was the same. It was only too faithful a forecast of what was to be Paul’s experience everywhere. The stages are: preaching in the synagogue, rejection there, appeal to the Gentiles, reception by them, a little nucleus of believers formed; disturbances fomented by the Jews, who swallow their hatred of Gentiles by reason of their greater hatred of the Apostles, and will riot with heathens, though they will not pray nor eat with them; and finally the Apostles’ departure to carry the gospel farther afield. This being the outline, we have mainly to consider any special features diversifying it in each case.

Their experience in Antioch was important, because it forced Paul and Barnabas to put into plain words, making very clear to themselves as well as to their hearers, the law of their future conduct. It is always a step in advance when circumstances oblige us to formularise our method of action. Words have a wonderful power in clearing up our own vision. Paul and Barnabas had known all along that they were sent to the Gentiles; but a conviction in the mind is one thing, and the same conviction driven in on us by facts is quite another. The discipline of Antioch crystallised floating intentions into a clear statement, which henceforth became the rule of Paul’s conduct. Well for us if we have open eyes to discern the meaning of difficulties, and promptitude and decision to fix and speak out plainly the course which they prescribe!

The miserable motives of the Jews’ antagonism are forcibly stated in Act 13:44 - Act 13:45. They did not ‘contradict and blaspheme,’ because they had taken a week to think over the preaching and had seen its falseness, but simply because, dog-in-the-manger like, they could not bear that ‘the whole city’ should be welcome to share the message. No doubt there was a crowd of ‘Gentile dogs’ thronging the approach to the synagogue; and one can almost see the scowling faces and hear the rustle of the robes drawn closer to avoid pollution. Who were these wandering strangers that they should gather such a crowd? And what had the uncircumcised rabble of Antioch to do with ‘the promises made to the fathers’? It is not the only time that religious men have taken offence at crowds gathering to hear God’s word. Let us take care that we do not repeat the sin. There are always some who-

‘Taking God’s word under wise protection,

Correct its tendency to diffusiveness.’

It needed some courage to front the wild excitement of such a mob, with calm, strong words likely to increase the rage.

‘Lo, we turn to the Gentiles.’ This is not to be regarded as announcing a general course of action, but simply as applying to the actual rejecters in Antioch. The necessity that the word should first be spoken to the Jews continued to be recognised, in each new sphere of work, by the Apostle; but wherever, as here, men turned from the message, the messengers turned from them without further waste of time. Paul put into words here the law for his whole career. The fit punishment of rejection is the withdrawal of the offer. There is something pathetic in the persistence with which, in place after place, Paul goes through the same sequence, his heart yearning over his brethren according to the flesh, and hoping on, after all repulses. It was far more than natural patriotism; it was an offshoot of Christ’s own patient love.

Note also the divine command. Paul bases his action on a prophecy as to the Messiah. But the relation on which prophecy insists between the personal servant of Jehovah and the collective Israel, is such that the great office of being the Light of the world devolves from Him on it and the true Israel is to be a light to the Gentiles. These very Jews in Antioch, lashing themselves into fury because Gentiles were to be offered a share in Israel’s blessings, ought to have been discharging this glorious function. Their failure showed that they were no parts of the real Israel. No doubt the two missionaries left the synagogue as they spoke, and, as the door swung behind them, it shut hope out and unbelief in. The air was fresh outside, and eager hearts welcomed the word. Very beautifully is the gladness of the Gentile hearers set in contrast with the temper of the Jews. It is strange news to heathen hearts that there is a God who loves them, and a divine Christ who has died for them. The experience of many a missionary follows Paul’s here.

‘As many as were ordained to eternal life believed.’ The din of many a theological battle has raged round these words, the writer of which would have probably needed a good deal of instruction before he could have been made to understand what the fighting was about. But it is to be noted that there is evidently intended a contrast between the envious Jews and the gladly receptive Gentiles, which is made more obvious by the repetition of the words ‘eternal life.’ It would seem much more relevant and accordant with the context to understand the word rendered ‘ordained’ as meaning ‘adapted’ or ‘fitted,’ than to find in it a reference to divine foreordination. Such a meaning is legitimate, and strongly suggested by the context. The reference then would be to the ‘frame of mind of the heathen, and not to the decrees of God.’

The only points needing notice in the further developments at Antioch are the agents employed by the Jews, the conduct of the Apostles, and the sweet little picture of the converts. As to the former, piously inclined women in a heathen city would be strongly attracted by Judaism and easily lend themselves to the impressions of their teachers. We know that many women of rank were at that period powerfully affected in this manner; and if a Rabbi could move a Gentile of influence through whispers to the Gentile’s wife, he would not be slow to do it. The ease with which the Jews stirred up tumults everywhere against the Apostle indicates their possession of great influence; and their willingness to be hand in glove with heathen for so laudable an object as crushing one of their own people who had become a heretic, measures the venom of their hate and the depth of their unscrupulousness.

The Apostles had not to fear violence, as their enemies were content with turning them out of Antioch and its neighbourhood; but they obeyed Christ’s command, shaking off the dust against them, in token of renouncing all connection. The significant act is a trace of early knowledge of Christ’s words, long before the date of our Gospels.

While the preachers had to leave the little flock in the midst of wolves, there was peace in the fold. Like the Ethiopian courtier when deprived of Philip, the new believers at Antioch found that the withdrawal of the earthly brought the heavenly Guide. ‘They were filled with joy.’ What! left ignorant, lonely, ringed about with enemies, how could they be glad? Because they were filled ‘with the Holy Ghost.’ Surely joy in such circumstances was no less supernatural a token of His presence than rushing wind or parting flames or lips opened to speak with tongues. God makes us lonely that He may Himself be our Companion.

It was a long journey to the great city of Iconium. According to some geographers, the way led over savage mountains; but the two brethren tramped along, with an unseen Third between them, and that Presence made the road light. They had little to cheer them in their prospects, if they looked with the eye of sense; but they were in good heart, and the remembrance of Antioch did not embitter or discourage them. Straight to the synagogue, as before, they went. It was their best introduction to the new field. There, if we take the plain words of Act 14:1, they found a new thing, ‘Greeks,’ heathens pure and simple, not Hellenists or Greek-speaking Jews, nor even proselytes, in the synagogue. This has seemed so singular that efforts have been made to impose another sense on the words, or to suppose that the notice of Greeks, as well as Jews, believing is loosely appended to the statement of the preaching in the synagogue, omitting notice of wider evangelising. But it is better to accept than to correct our narrative, as we know nothing of the circumstances that may have led to this presence of Greeks in the synagogue. Some modern setters of the Bible writers right would be all the better for remembering occasionally that improbable things have a strange knack of happening.

The usual results followed the preaching of the Gospel. The Jews were again the mischief-makers, and, with the astuteness of their race, pushed the Gentiles to the front, and this time tried a new piece of annoyance. ‘The brethren’ bore the brunt of the attack; that is, the converts, not Paul and Barnabas. It was a cunning move to drop suspicions into the minds of influential townsmen, and so to harass, not the two strangers, but their adherents. The calculation was that that would stop the progress of the heresy by making its adherents uncomfortable, and would also wound the teachers through their disciples.

But one small element had been left out of the calculation-the sort of men these teachers were; and another factor which had not hitherto appeared came into play, and upset the whole scheme. Paul and Barnabas knew when to retreat and when to stand their ground. This time they stood; and the opposition launched at their friends was the reason why they did so. ‘Long time therefore abode they.’ If their own safety had been in question, they might have fled; but they could not leave the men whose acceptance of their message had brought them into straits. But behind the two bold speakers stood ‘the Lord,’ Christ Himself, the true Worker. Men who live in Him are made bold by their communion with Him, and He witnesses for those who witness for Him.

Note the designation of the Gospel as ‘the word of His grace.’ It has for its great theme the condescending, giving love of Jesus. Its subject is grace; its origin is grace; its gift is grace. Observe, too, that the same connection between boldness of speech and signs and wonders is found in Act 4:29 - Act 4:30. Courageous speech for Christ is ever attended by tokens of His power, and the accompanying tokens of His power make the speech more courageous.

The normal course of events was pursued. Faithful preaching provoked hostility, which led to the alliance of discordant elements, fused for a moment by a common hatred-alas! that enmity to God’s truth should be often a more potent bond of union than love!-and then to a wise withdrawal from danger. Sometimes it is needful to fling away life for Jesus; but if it can be preserved without shirking duty, it is better to flee than to die. An unnecessary martyr is a suicide. The Christian readiness to be offered has nothing in common with fanatical carelessness of life, and still less with the morbid longing for martyrdom which disfigures some of the most pathetic pages of the Church’s history. Paul living to preach in the regions beyond was more useful than Paul dead in a street riot in Iconium. A heroic prudence should ever accompany a trustful daring, and both are best learned in communion with Jesus.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 14

1. The work in Iconium and the persecution of the Apostles (Act 14:1-6).

2. In Derbe and Lystra; the Impotent Man healed (Act 14:7-18).

3. The Stoning of Paul and further ministries (Act 14:19-24).

4. The Return to Antioch (Act 14:25-28).

Iconium was a Phrygian town, bordering on Lycaonia. Here again the unbelieving Jews stirred up the Gentiles. They abode there a long time, and in spite of opposition and persecution they spoke with much boldness the Word of God. Signs and wonders were also done by their hands. When their lives were threatened by the unbelieving Jews and Gentiles, they fled to Lystra and Derbe.

Derbe was the home of a pious Jewess by name of Eunice. She had married a Greek, who had died. Her son was Timotheus and she lived with her mother Lois (Act 16:1-3; 2Ti 1:5). In Lystra another lame man is healed by the power of God. The ignorant heathen, seeing the miracle, thought the two apostles were gods and attempted to worship them. They abhorred their proceedings and refused the honor of men.

The enemy lurked behind this, no doubt, but the grace of God gave to the apostles the power to act as they did. How much of such idolizing is going on in modern days; how men, professedly the servants of the Lord, seek and love the honor and praise of men, is too evident to be mentioned. Seeking honor from men and having delight in the applause of the “religious world” is a deadly thing, for it dishonors Christ, to whom all honor and glory is due. And how much of all this there is in the present day! It is but the result of not giving the Lord Jesus Christ the preeminence.

Jews then appeared coming from Iconium and Antioch and stirred up the people against them. The mass of people who were ready to worship Barnabas and Paul changed quickly and stoned Paul. Most likely the fury turned against him because he had been instrumental in healing the crippled man. As the stones fell upon him, must he not have remembered Stephen? And may he not have prayed as Stephen did? And after they thought him dead, they dragged his body out of the city. But the Lord, who had announced such suffering for him, had watched over his servant. He was in His own hands, as every child of God is in His care. The enemy who stood behind the furious mob, as he stood behind the attempt to sacrifice unto them, would have killed Paul. But he could not touch Paul’s life, as he was not Permitted to touch the life of another servant of God, Job (Job 2:6). His sudden recovery was supernatural. He refers in 2Co 11:25 to this stoning, “Once I was stoned.” Another reference to Lystra we find in his second Epistle to Timothy: “Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra, what persecutions I endured; but out of them all the Lord delivered me” (2Ti 3:11). Blessed be His name, He is the same Lord still and Will deliver them that trust in Him.

Then after additional testimony in Lystra and a visit to Iconium and Antioch in Pisidia, to build up the disciples and to strengthen them, they terminate this first great journey by returning to the place from which they had started.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

14:1 The missionaries moved on to the next town, Iconium (now called Konya), located east of Pisidian Antioch on a high plateau in south central Asia Minor. Iconium enjoyed a favorable location on several key trade routes. • In their usual fashion, Paul and Barnabas began their ministry in the area by speaking powerfully in the Jewish synagogue, which led to a great response from both Jews and Greeks.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 14:1. Κατὰ τὸ αὐτὸ, together) So the LXX., 1Sa 31:6.—οὕτως) in such a way, and with such success. Persecution had increased their power.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_14:1-2. Κατὰ τὸ αὐτό] at the same time, simul (Vulg.), ὁμοῦ, Hesych. Comp. 1Sa_31:6, and examples in Kypke, II. p. 69 f.; Schaefer, ad Bos. Ell. p. 210.

Ἑλλήνων] see on Act_11:20. Comp. Act_18:4; Act_18:6. Yet here those Gentiles only are meant who were in connection with Judaism as proselytes of the gate (comp. Act_13:43), and thus had not by circumcision laid aside their Greek nationality. This limitation is required by the context; for they are present in the synagogue, and in Act_14:2 the ἔθνη are distinguished from them, so that they occupy a middle place between the ἔθνη and the Ἰουδαῖοι.

οὕτως] in such a manner, so effectively.

ὥστε] refers to the preceding οὕτως, as in Joh_3:16. Often so in Greek writers, e.g. Xen. Mem. i. 2. 1; Sturz, Lex. IV. p. 623.

ἀπειθήσαντες (see the critical remarks), having refused obedience (by unbelief).

ἐκάκ.] they made evil-affected, put into a bad frame of mind, i.e. ad iracundiam concitaverunt (Vulg.), like the German phrase, sie machten bös. This meaning, not in use with Greek writers, nor elsewhere in the N.T. or in the LXX. (Psa_106:32?) and Apocr., occurs in Joseph. Antt. xvi. 1. 2, 7. 3, 8. 6.

κατὰ τῶν ἀδελφ.] refers to ἐπήγ. κ. ἐκάκ. conjointly. Both were hostilely directed against the Christians.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 14:1 . ἐν Ἰκονίῳ ( Konia ), sometimes regarded as a Roman colony towards the end of the reign of Claudius, thus dignified on account of the title conferred upon the frontier town, Claudio Derbe. But Hadrian, not Claudius, constituted it a colony. In Act 14:6 the Apostles flee from Iconium to the cities of Lycaonia, Lystra and Derbe, and the inference from this statement is that Iconium was not itself Lycaonian. But this inference justifies the local accuracy of the historian, as it would appear that the people of Iconium regarded themselves as Phrygian even after Iconium had been united with Lycaonia in one district of Roman administration: cf. Ramsay, Church in the Roman Empire , p. 37 ff., and the testimony of the Christian Hierax, 163 A.D., before his Roman judge: “I have come hither ( i.e. , as a slave), torn away from Iconium of Phrygia ”: on the road travelled by the Apostles see also Ramsay, u. s. , p. 27 ff. Strictly speaking, Lystra and Derbe were cities of Lycaonia-Galatica, while Iconium reckoned itself as a city of Phrygia-Galatica, all three being comprised within the Roman province of Galatia. See also Rendall, Acts , p. 262. On the place and its importance, situated with a busy trade on the principal lines of communication through Asia Minor, see C. and H., smaller edition, p. 145, B.D. 2 . Iconium is the scene of the famous Acts of Paul and Thekla , forming a part of the Acts of Paul , C. Schmidt’s translation of which we must await with interest. See Harnack, Chronol. , i., p. 493, Wendt (1899), p. 42, Ramsay, Church in the Roman Empire , p. 375, and “Iconium,” Hastings’ B.D. κατὰ τὸ αὐτὸ , “together,” so R. and A.V., cf. LXX, 1Sa 11:11 , or it may mean “at the same time”. Blass however (so Ramsay, Weiss, Rendall) renders “after the same fashion,” i.e. , as at Antioch. But for this meaning cf. Act 17:2 , where a different phrase is used. Ἑλλήνων : on the whole best taken as referring to the σεβ . or φοβ . τὸν Θεόν , because in Act 14:2 we have ἔθνη , which would signify the Gentiles generally, as opposed to those devout persons who as proselytes had joined the Jewish synagogue.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Act 14:1-7. PREACHING AT ICONIUM. THE APOSTLES FORCED TO FLEE.

1. κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συναγωγήν, that they went both together into the synagogue. These words probably refer not to one special visit, but to repeated occasions in which Paul and Barnabas appeared as fellow-labourers before the Jewish congregation in Iconium.

For an example of κατὰ τὸ αὐτό in this sense, cf. LXX. 1Sa 11:11, καὶ οὐχ ὑπελείφθησαν ἐν αὐτοῖς δύο κατὰ τὸ αὐτό.

καὶ λαλῆσαι οὕτως, and so spake, i.e. on various occasions, on some of which not Jews only but Gentiles were hearers of the word.

Ἑλλήνων, of the Greeks. St Luke elsewhere uses Ἕλληνες to mean Gentiles and Ἑλληνισταί to mean Greek-Jews. But it has been thought that in this verse Ἕλληνες can only mean Greek-Jews, and that the word is here used differently from the other places where it is found in the Acts. Such supposition does not seem necessary. Clearly the visit of the Apostles to Iconium lasted a considerable time, and it is not to be supposed that while there they refrained from speaking the word of their message in any place but in the solitary synagogue. They went, as their wont was, to the synagogue first, that place was the scene of their joint labours on many occasions, and there many of the Jews were won to the faith. But the Apostles spake elsewhere the same glad tidings which they published to the Circumcision, and by this labour many Gentiles also were converted. This seems a simpler explanation than to make St Luke say Ἕλληνες here, when he means Ἑλληνισταί. The verse condenses the account of the Apostolic labours, marks that their commencement was at the synagogue, that Jews became believers, and then without further specification of a place of preaching adds ‘and of the Gentiles,’ to complete the description of the whole result.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Chap.

14:1.] κατὰ τὸ αὐτό, together (reff.): ὁμοῦ, : not, ‘in the same manner,’ as Wolf and others.

οὕτως ὥστε, as in E. V.; not ἐγένετο.… ὥστε …, as Vater.

Ἑλλήνων] Probably here these are the σεβόμενοι τὸν θεόν [see ch. 13:43, 50; 16:14; 17:4, 17; 18:7 and ch. 10:2 reff.], those of the uncircumcised who were more or less attached to the Jewish religion.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

We ought to be no less constant in preaching of the Gospel, than the perverseness of the wicked is obstinate in persecuting of it.

Iconium was a city of Lycaonia.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

In these verses we have,

I. The preaching of the gospel in Iconium, whither the apostles were forced to retire from Antioch. As the blood of the martyrs has been the seed of the church, so the banishment of the confessors has helped to scatter that seed. Observe, 1. How they made the first offer of the gospel to the Jews in their synagogues; thither they went, not only as to a place of meeting, but as to a place of meeting with them, to whom, wherever they came, they were to apply themselves in the first place. Though the Jews at Antioch had used them barbarously, yet they did not therefore decline preaching the gospel to the Jews at Iconium, who perhaps might be better disposed. Let not those of any denomination be condemned in the gross, nor some suffer for others' faults; but let us do good to those who have done evil to us. Though the blood-thirsty hate the upright, yet the just seek their soul (Pro 29:10), seek the salvation of it. 2. How the apostles concurred herein. Notice is taken of this, that they went both together into the synagogue, to testify their unanimity and mutual affection, that people might say, See how they love one another, and might think the better of Christianity, and that they might strengthen one another's hands and confirm one another's testimony, and out of the mouth of two witnesses every word might be established. They did not go one one day and another another, nor one go at the beginning and the other some time after; but they went in both together.

II. The success of their preaching there: They so spoke that a great multitude, some hundreds perhaps, if not thousands, both of the Jews and also of the Greeks, that is the Gentiles, believed. Observe here, 1. That the gospel was now preached to Jews and Gentiles together, and those of each denomination that believed came together into the church. In the close of the foregoing chapter it was preached first to the Jews, and some of them believed, and then to the Gentiles, and some of them believed; but here they are put together, being put upon the same level. The Jews have not so lost their preference as to be thrown behind, only the Gentiles are brought to stand upon even terms with them; both are reconciled to God in one body (Eph 2:16), and both together admitted into the church without distinction. 2. There seems to have been something remarkable in the manner of the apostles' preaching here, which contributed to their success: They so spoke that a great multitude believed - so plainly, so convincingly, with such an evidence and demonstration of the Spirit, and with such power; they so spoke, so warmly, so affectionately, and with such a manifest concern for the souls of men, that one might perceive they were not only convinced, but filled, with the things they spoke of, and that what they spoke came from the heart and therefore was likely to reach to the heart; they so spoke, so earnestly and so seriously, so boldly and courageously, that those who heard them could not but say that God was with them of a truth. Yet the success was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of that means.

III. The opposition that their preaching met with there, and the trouble that was created them; lest they should be puffed up with the multitude of their converts, there was given them this thorn in the flesh. 1. Unbelieving Jews were the first spring of their trouble here, as elsewhere (Act 14:2): they stirred up the Gentiles. The influence which the gospel had upon many of the Gentiles, and their embracing it, as it provoked some of the Jews to a holy jealousy and stirred them up to receive the gospel too (Rom 11:14), so it provoked others of them to a wicked jealousy, and exasperated them against the gospel. Thus as good instructions, so good examples, which to some are a savour of life unto life, to others are a savour of death unto death. See Co2 2:15, Co2 2:16. 2. Disaffected Gentiles, irritated by the unbelieving Jews, were likely to be the instruments of their trouble. The Jews, by false suggestions, which they were continually buzzing in the ears of the Gentiles, made their minds evil affected against the brethren, whom of themselves they were inclined to think favourably of. They not only took occasion in all companies, as it came in their way, but made it their business to go purposely to such as they had any acquaintance with, and said all that their wit or malice could invent to beget in them not only a mean but an ill opinion of Christianity, telling them how destructive it would certainly be to their pagan theology and worship; and, for their parts, they would rather be Gentiles than Christians. Thus they soured and embittered their spirits against both the converters and the converted. The old serpent did, by their poisonous tongues, infuse his venom against the seed of the woman into the minds of these Gentiles, and this was a root of bitterness in them, bearing gall and wormwood. It is no wonder if those who are ill affected towards good people wish ill to them, speak ill of them, and contrive ill against them; it is all owing to ill will. Ekakōsan, they molested and vexed the minds of the Gentiles (so some of the critics take it); they were continually teasing them with their impertinent solicitations. The tools of persecutors have a dog's life, set on continually.

IV. Their continuance in their work there, notwithstanding this opposition, and God's owning them in it, Act 14:3. We have here, 1. The apostles working for Christ, faithfully and diligently, according to the trust committed to them. Because the minds of the Gentiles were evil affected against them, one would think that therefore they should have withdrawn, and hastened out of the way, or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already enough enraged. No; on the contrary, therefore they abode there a long time, speaking boldly in the Lord. The more they perceived the spite and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. They spoke boldly, and were not afraid of giving offence to the unbelieving Jews. What God said to the prophet, with reference to the unbelieving Jews in his day, was now made good to the apostles: I have made thy face strong against their faces, Eze 3:7-9. But observe what it was that animated them: They spoke boldly in the Lord, in his strength, and trusting in him to bear them out; not depending upon any thing in themselves. They were strong in the Lord, and in the power of his might. 2. Christ working with the apostles, according to his promise, Lo, I am with you always. When they went on in his name and strength, he failed not to give testimony to the word of his grace. Note, (1.) The gospel is a word of grace, the assurance of God's good will to us and the means of his good work in us. It is the word of Christ's grace, for it is in him alone that we find favour with God. (2.) Christ himself has attested this word of grace, who is the Amen, the faithful witness; he has assured us that it is the word of God, and that we may venture our souls upon it. As it was said in general concerning the first preachers of the gospel that they had the Lord working with them, and confirming the word by signs following (Mar 16:20), so it is said particularly concerning the apostles here that the Lord confirmed their testimony, in granting signs and wonders to be done by their hands - in the miracles they wrought in the kingdom of nature - as well as the wonders done by their word, in the greater miracles wrought on men's minds by the power of divine grace. The Lord was with them, while they were with him, and abundance of good was done.

V. The division which this occasioned in the city (Act 14:4): The multitude of the city was divided into two parties, and both active and vigorous. Among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. Barnabas is here reckoned an apostle, though not one of the twelve, nor called in the extra-ordinary manner that Paul was, because set apart by special designation of the Holy Ghost to the service of the Gentiles. It seems, this business of the preaching of the gospel was so universally taken notice of with concern that every person, even of the multitude of the city, was either for it or against it; none stood neuter. "Either for us or for our adversaries, for God or Baal, for Christ or Beelzebub." 1. We may here see the meaning of Christ's prediction that he came not to send peace upon earth, but rather division, Luk 12:51-53. If all would have given in unanimously into his measures, there would have been universal concord; and, could men have agreed in this, there would have been no dangerous discord nor disagreement in other things; but, disagreeing here, the breach was wide as the sea. Yet the apostles must not be blamed for coming to Iconium, although before they came the city was united, and now it was divided; for it is better that part of the city go to heaven than all to hell. 2. We may here take the measures of our expectations; let us not think it strange if the preaching of the gospel occasion division, nor be offended at it; it is better to be reproached and persecuted as dividers for swimming against the stream than yield ourselves to be carried down the stream that leads to destruction. Let us hold with the apostles, and not fear those that hold with the Jews.

VI. The attempt made upon the apostles by their enemies. Their evil affection against them broke out at length into violent outrages, Act 14:5. Observe, 1. Who the plotters were: Both the Gentiles and the Jews, with their rulers. The Gentiles and Jews were at enmity with one another, and yet united against Christians, like Herod and Pilate, Sadducees and Pharisees, against Christ; and like Gebal and Ammon and Amalek, of old, against Israel. If the church's enemies can thus unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? 2. What the plot was. Having now got the rulers on their side, they doubted not but to carry their point, and their design was to use the apostles despitefully, to expose them to disgrace, and then to stone them, to put them to death; and thus they hoped to sink their cause. They aimed to take away both their reputation and their life, and this was all they had to lose which men could take from them, for they had neither lands nor goods.

VII. The deliverance of the apostles out of the hands of those wicked and unreasonable men, Act 14:6, Act 14:7. They got away, upon notice given them of the design against them, or the beginning of the attempt upon them, of which they were soon aware, and they made an honourable retreat (for it was not an inglorious flight) to Lystra and Derbe; and there, 1. They found safety. Their persecutors in Iconium were for the present satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm; nay, he is, and will be, himself their hiding place. 2. They found work, and this was what they went for. When the door of opportunity was shut against them at Iconium, it was opened at Lystra and Derbe. To these cities they went, and there, and in the region that lieth round about, they preached the gospel. In times of persecution ministers may see cause to quit the spot, when yet they do not quit the work.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER XIV.

Paul and Barnabas, having preached at Iconium with great

success, are persecuted, and obliged to flee to Lystra and

Derbe, 1-6.

Here they preach, and heal a cripple; on which, the people,

supposing them to be gods, are about to offer them sacrifices,

and are with difficulty prevented by these apostles, 7-18.

Certain Jews from Antioch and Iconium, coming thither, induce

the people to stone Paul; who, being dragged out of the city as

dead, while the disciples stand around him, rises up suddenly,

and returns to the city, and the next day departs to Derbe,

19, 20.

Having preached here, he and Barnabas return to Lystra, Iconium,

and Antioch, confirming the disciples, and ordaining elders in

every Church, 21-23.

They pass through Pisidia and Pamphylia, 24.

Through Perga and Attalia, 25;

and sail to Antioch in Syria, 26.

When, having called the disciples together, they inform them of

the door of faith opened to the Gentiles, and there abode a

long time with the Church, 27, 28.

NOTES ON CHAP. XIV.

Verse 1. In Iconium] See the conclusion of the preceding chapter.

So spake] και λαλησαι ουτως. With such power and demonstration of the Spirit, that a great multitude both of the Jews, genuine descendants of one or other of the twelve tribes, and also of the Greeks, ελληνων, probably such as were proselytes of the gate, believed, received the Christian religion as a revelation from God, and confided in its Author for salvation, according to the apostles' preaching.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. In the chapter last going before, Luke declared how Paul and Barnabas took in hand their embassage unto the Gentiles. Furthermore, it might seem to be an unprosperous and unlucky beginning, in that they were not only expelled out of Antioch, but also enforced by the obstinate wickedness of certain to shake off the dust from their feet. But though they had but short entertainment in one place, yet do they not yield; because they consider that the Lord had called them upon that condition, that they should do their duty though the whole world and Satan did say nay. Therefore, we see that they came not only ready to teach, but also armed to enter conflicts, that they might courageously proceed in publishing the gospel, even through the midst of combats.

And assuredly, that which was once spoken to Jeremiah is common to all the prophets and ministers of God,

“They shall fight against thee, but they shall not prevail,” (Jeremiah 1:19.)

Now, whithersoever they fly, they carry with them the same courage still; whereby it appeareth that they were not only furnished for one combat, but even for continual warfare; which Luke doth now prosecute. He saith first, that they came to Iconium, and therewithal he showeth that they sought not there some haven where they might rest quietly; but they entered the synagogue as if they had suffered no hurt at all.

I refer the word Κατα το αυτο, forasmuch as it signifieth among the Grecians, together, or at the same time, rather unto the Jews than unto Paul and Barnabas. Therefore, I interpret it thus, not that they went in both together, but that they followed the multitude at the solemn and appointed time of the meeting, whence we gather that they spake not secretly with a few men, but in a great assembly of people; whereby they declare their boldness and ready desire; they are so far from fearing envy, or avoiding danger.

That a great multitude believed. As Luke did before show the power of the Spirit in Paul and Barnabas, so now he commandeth another grace of God in that prosperous success which they had. For one only sermon which they made was not without fruit, but it brought forth many children of God, as well of the Jews as of the Gentiles. If one, or two, or a few, had believed, they might have thought that they sped well; but the Lord confirmeth them far better, when as they gather such plentiful fruit of their doctrine even in a short time. For they knew that so many hearts of men were converted to believe, not so much by their voice, as by the power of the Spirit; whereby they might also assure themselves that they themselves were defended by the outstretched hand of God, which did not a little encourage them.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

XIV.

(1) Both of the Jews and also of the Greeks.—The latter term is used in its wider sense, as in Mar_7:26 and elsewhere, as equivalent to Gentile, but it implies that those who were so described spoke and understood Greek. In the former instance these would probably be the “proselytes of the gate” who heard the Apostles in the synagogue.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.

Ver. 1. And it came to pass in Iconium] {See Trapp on "Act 8:1"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In Iconium - See the notes on Act 13:51. In this place, and in Antioch and Lystra, Timothy became acquainted with Paul and his manner of life, 2Ti 3:10-11.

So spake - Spake with such power - their preaching was attended so much with the influence of the Spirit.

And also of the Greeks - Probably proselytes from the Greeks, who were in the habit of attending the synagogue.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And of the Greeks. Which is here put for the Gentiles. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Iconium, a city in Lycaonia.

They went both together; Paul and Barnabas, as they were wont to do, showing as great constancy in performing of their duty, as their enemies did obstinacy in persecuting them for it.

So spake; with such evidence and demonstration of the Spirit and of power. The Greeks: See Act 13:43.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

First Missionary Journey (continued)

1-7. Paul and Barnabas at Iconium. The gospel meets with great success among both Jews and Gentiles in this populous city, and miracles are wrought in confirmation of the faith.

2. The first persecution at Iconium, which probably took the form of arraigning the apostles before the magistrates, failed. Accordingly the second persecution (Act_14:5) took the form of a popular tumult. Act_14:2 reads thus in D, 'But the rulers of the synagogue of the Jews raised a persecution against the righteous (i.e. the Christians), and exasperated the souls of the heathen against the brethren, but the Lord quickly gave peace.'

3. For the importance of miracles as a sign of apostleship, see 2Co_12:12; Rom_15:18.

4. The apostles] The name is here first given to Paul and Barnabas: see on Act_13:1-3.

6. Lystra and Derbe, cities of Lycaonia] Lystra (like Antioch) was a Roman colony, founded by Augustus, 6 b.c. Its official language was Latin. It lay 18 m. SSW. of Iconium. Derbe lay about 30 m. SE. of Lystra. Lystra and Derbe are correctly described as Lycaonian cities, in distinction from Antioch, which was Phrygian.

The curious second-century romance, 'The Acts of Paul and Thecla,' gives many additional particulars of St. Paul's proceedings at Iconium, some of which, perhaps, are authentic. Thecla, who belonged to one of the chief families of Iconium, over-heard from a window the preaching of the apostle. She was at that time engaged to a young man named Thamyris, but on hearing St. Paul's words she became so enamoured of virginity that She broke off her engagement. For this interference with family life, and for impiety, St. Paul was scourged and expelled from the city, and Thecla was condemned to be burnt alive. A fall of rain extinguished the fire, and she escaped and followed Paul to Antioch. Here again she was persecuted, but was rescued by Tryphsena, a lady of great influence. The presbyter who composed this romance (though it was probably founded on fact) was deposed from his office.

8-20. Lystra. Here was a typical heathen population, but little affected by Judaism, as there was no synagogue. The people were grossly superstitious, and easily led into any kind of extravagance. Though Latin was the official language, the common people spoke their own uncouth Lycaonian dialect (Act_14:11), which was unintelligible to the apostles. While at Lystra the apostles probably lodged with the parents of Timothy: see on Act_16:1

8. A cripple] Probably this man had learnt from the Jews the worship of the true God (D says that he was 'in the fear of God'), and consequently he had received some preparation for the gospel message. The circumstances and effect of this miracle are like those of the miracle worked by Peter and John, Act_3:1.

11. In the speech of Lycaonia] This explains why the apostles did not protest against the proposals at the time. They appear to have gone home in entire ignorance of the construction which the people had placed upon the miracle. The gods are come down] The less educated or more credulous heathen at this time still believed that the gods were in the habit of visiting the earth in human form. It was in the neighbouring country of Phrygia that Jupiter and Mercury were said to have paid a visit to the virtuous peasants Baucis and Philemon, and to have been entertained by them. Even in Athens, in the age of Pisistratus, a visit of Athene (Minerva) in human form was believed possible.

12. The majestic appearance of Barnabas caused him to be identified with the chief god (Zeus) corresponding to the Roman Jupiter. The insignificant stature of Paul (2Co_10:10), and his gift of eloquence, suggested his identification with Hermes (the Roman Mercury). Hermes was the god of eloquence, and the attendant, messenger, and spokesman of Zeus.

13. Which was before their city] i.e. whose temple was before the city. Unto the gates] or 'porches.' It is difficult to decide where the sacrifice took place, whether at the porch of the apostles' house, or at the gates of the city, or at the gates of the temple. Perhaps the first is favoured by the statement (Act_14:14) that they 'sprang out' among the people.

14. Rent their clothes] in horror at the blasphemy: cp. Mat_26:65. Ran in] RV 'sprang forth.'

15. Of like passions] i.e. of like nature.

Vanities] i.e. vain gods.

17. Gave us rain] RV 'gave you rains.' There was great scarcity of water in Lycaonia, owing to a deficient rainfall.

19. Persuaded the people] The fickleness of the Lycaonians is reflected on by more than one Greek author, and perhaps St. Paul alludes to it in the Epistle to the Galatians (Gal_1:6; Gal_3:1; Gal_4:15, etc.).

20. There is no reason to suppose a miracle here: cp. Act_20:10.

Having at Lystra to deal with pure heathens, and not as usual with persons influenced by Judaism, St. Paul bases his teaching upon Natural Religion. The three main truths of Natural Religion according to him are, (1) God's Unity, (2) His creative power, and, (3) His benevolence. The main difficulty to which St. Paul addresses himself is, Why then has God permitted the nations to remain so long in ignorance? and the answer is that this ignorance is only for a time (Act_14:16); and that even in the time of ignorance God did not leave Himself entirely without witness (Act_14:17). The whole speech should be compared with that delivered at Athens, also to a purely heathen audience (Act_17:22-31).

21-28. 'Visit to Derbe, and return journey to Antioch of Syria. Derbe, or Claudio-Derbe, where the work of the apostles seems to have been very successful, was a small Lycaonian town on the extreme boundary of the Roman province of Galatia. A convert of this city named Gaius is mentioned (Act_20:4).

21. To Lystra] thus showing remarkable perseverance and courage.

22. Confirming] exhorting to steadfastness, so much needed by the fickle Galatians.

23. Elders] lit. 'presbyters.' We have a right to infer from this passage that wherever the apostles established a church, they established also a definite ministry. Presbyters only are mentioned, but it is to be presumed that there were also deacons to assist them. It is somewhat remarkable that St. Paul's Epistles (except the Pastorals) contain no allusion to presbyters. Bishops, however, probably in the sense of presbyters, are mentioned (Php_1:1): see on Act_11:30.

25. Attalia] the port of Perga.

26. Antioch] They had been absent about 18 months.

27. furnishes the first example of a missionary meeting. It was a meeting of the whole Church, not of a few enthusiasts.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Entered for went both, A.V.; Jews for the Jews, A.V.; and for and also, A.V.; Greeks for the Greeks, A.V. Observe how in every case Greeks are found attending the synagogue. So spake, etc. This illustrates the statement in Rom_10:17, that "faith cometh by hearing, and hearing by the Word of God.

Vers. 1-28. The Word and the miracle.

In the advancement of the kingdom of God on earth, whether by our Lord himself in the days of his flesh, or by the apostles after his ascension, two great instruments were in constant and simultaneous use the preaching of the Word of God and the working of miracles. In the Gospels it is difficult to say which was the most prominent feature of our Lord"s life his preaching the Word or his mighty works of power. He himself places them side by side in his description of his own course: "The blind receive their sight, the lame walk, the lepers are cleansed, the dead are raised up," and "the poor have the gospel preached to them". (Luk_7:22) Many reasons may be assigned for this. The miracle gave authority to the Word before the Word had time to assert its own authority in the conscience and reason of the hearer. The miracle awakened attention by its irresistible surprise. The miracle was a witness to confirm the doubtful and the wavering. Then again the miracle, having matter for its seat, testified to the sovereignty over all nature the body, the sea, the air, the fruits of the earth, the grave of him whose word was preached. Again, being that evil had set its two feet, one upon the body, the other upon the soul of men, producing in the one pain, sickness, infirmity, and death, and in the other sin, sorrow, and guilt, the double action of the miracle, healing, restoring, raising, the body, and of the Word, justifying, purifying, and sanctifying the soul, exhibited the true nature of the kingdom of God as the destruction of evil and the establishment of eternal joy and life. So that the miracle, besides its other functions, was a necessary complement of the Word in holding up a true picture of that kingdom of God which Jesus Christ was sent to found and to establish forever. But now, having seen the common work of the Word and the miracle, let us note certain important differences in their respective functions. The miracle does not sanctify. It does not renew the inner man after the image of God. It does not prick the conscience, or soften the hard heart, or give wisdom, or produce love. It surprises, it alarms, it evidences, it displays power and goodness, it corroborates the Word, but it is not in itself a spiritual power. Hence of the number who saw Christ"s miracles, how very few became his disciples! Of the ten lepers that were cleansed only one gave glory to God. Nearly ten thousand ate of the loaves and fishes; how many ate of that bread which came down from heaven? The whole Sanhedrim knew of the lame man who was healed at the beautiful gate of the temple, but they were only the more eager to silence the voices of those who spake of Jesus and the Resurrection. The priests of Jupiter and the whole populace of Lystra were ready to worship Barnabas and Paul because of the healing of the cripple, but they were as ready immediately afterwards to atone them and cast them out of their city. But the Word of God is a creative, quickening power in the soul. its entrance gives light; its action gives life; its fruit is love; it does sanctify; and it saves. At Antioch, at Iconium, at Lystra, and at Derbe, the Word preached by Paul brought faith, and life, and joy, and salvation, both to Jews and Greeks. By the Word which they heard and believed they were brought to God, begotten unto life, quickened with Christ, made heirs of the Resurrection -and of the kingdom of God. Everything that can enrich, and beautify, and comfort, and exalt a human being, is wrought by the Word of God received unto the heart. Let us, then, prize the Word of God; let us love it; let us cherish it in our bosoms; let us yield ourselves to its teaching, its action, its power; let us hide it in our secret soul; let us never be content till it has brought forth fruit a hundredfold in our lives to the glory of God the Father.

HOMILIES BY W. CLARKSON.

Vers. 1-7. Apostolic (ministerial) experience.

I THE PRIVILEGE OF PREACHING. The apostles at Iconium "so spake" (ver. 1), i.e. wit such force, persuasiveness, fidelity, that "a great multitude believed" (ver. 1); "they abode speaking boldly in the Lord" (ver. 3), i.e. they urged the truth with fearless vigor, their confidence being grounded on God"s presence and support; "there they preached the gospel" (ver. 7). There is no vocation which any man can engage in which gives such scope for the exercise of his highest powers as that of the Christian minister or missionary. To preach the gospel of the grace of God as it should and may be proclaimed, is to do that in which the fullest intellectual energy, the utmost spirituality, the largest beneficence, the greatest strength of will, all the supreme faculties of redeemed and elevated manhood, should be lavishly poured forth.

II THE DISCHARGE OF SUBSIDIARY DUTIES. It was an apostolic function to work miraculous cures: "signs and wonders were done by their hands" (ver. 3). This does not fall to our share, but it is always the missionary"s and frequently the minister"s office as an auxiliary to his more spiritual work to try to heal bodily complaints; and always is it his concern to devise and encourage those institutions and habits which tend to health, harmony, comfort, domestic peace.

III THE JOY OF REAPING SPIRITUAL RESULTS. How deeply gratified must have been the hearts of the apostles as they saw that "multitude" of Jews and Greeks acknow ledging the truth and power of the gospel which they were preaching (ver. 1)! All the harvest is not to be reaped here; much of it "after many days;" much of it by other hands. (Joh_4:38) But God does give increase for our own eyes to see and our own hands to reap. And of all the joys with which he fills our human hearts there are few, if any, comparable to that of seeing the pleasure of the Lord prosper in our hand. (Isa_53:10)

IV THE PAIN OF WITNESSING OPPOSITION. It must have been with a keen pang that Paul and Barnabas witnessed the evil machinations of those "unbelieving Jews" (ver. 2), hindering, as they must have done, the good work which was proceeding. Too often the Christian teacher has to look on at such scenes and grieve at the sad mischief which is being wrought. At such times he can only cast himself on God, fleeing to the Rock of his refuge, remembering that it is the work of the Infinite and Almighty One in which he is engaged.

V THE DUTY OF PERSISTENCY. It is not by a slight obstacle that the Christian workman is to be daunted. He is to act like Nehemiah, whom neither the menaces nor the stratagems of his enemies could move. He is to act as Paul and Barnabas did, who "long time abode, speaking boldly in the Lord" (ver. 3). He is to show himself a faithful servant of his fearless Master, ready to encounter the contempt, or the ridicule, or the slander, or the turbulence of the evil-minded, so long as there is any good to be accomplished by his steadfastness. But it is not to be forgotten that there is

VI THE POSSIBLE NECESSITY FOR RETIREMENT. (Vers. 5, 6.) When the time comes that it is quite clear that persistency would only involve the one side in the guilt of murder and the other in the complete arrest of usefulness, then must the Lord"s counsel be taken. (Mat_10:23) The hour comes when continuance in peril is not faithfulness, but foolhardiness; not commendable martyr-zeal, but censurable indiscretion. We must use our intelligence to discriminate between the two; but for retirement when persistency is useless and even mischievous, we have the example of our Lord himself, (Mat_12:15) and of his apostles here. C.

HOMILIES BY E. JOHNSON Vers. 1-7. The gospel at Iconium.

There was a series of acts and events such as seem typical of the progress of the gospel elsewhere.

I FAITHFUL AND SUCCESSFUL PREACHING OF THE WORD. Many, Jews and Greeks, believed. This is the one test of true preaching. Is the truth "commended to the conscience"? Are great moral laws brought out distinctly, so that the heart of the people leaps up, in truth set free? He who preaches out of his heart alone reaches to the heart. The arguments that have convinced ourselves are the arguments that can alone be expected to convince others.

II OPPOSITION AROUSED. Jewish prejudice still stands in the path of the gospel. But the gospel acquires force as it goes, and actually roots itself the more firmly in men"s minds from the very fact that it is able to surmount opposition.

III CONCURRENT DIVINE TESTIMONY. God gives his servants power to work and to effect good. Deeds of good done to the suffering body or mind are silent words; just as true words are spiritual deeds. We do not look for miracles, but we ought to look for "signs" that God is with us in the word we speak and the work we do for others.

IV DIVIDED RESULTS. A split fakes place in the multitude: some siding with the Jews, some with the apostles. It is by opposition of opinions and feelings that the world is carried on. It does not follow, because division takes place, on the entrance of a new light, that it will be permanent. God"s method seems to be to lead men through divisions to deeper unity; by experience of the futility of partial opinions to the deeper insight which reconciles and satisfies. These divisions were prophetic of what has ever to be in the history of the Church. Ever has there been division marked at every era of new light and progress. He is in the right who follows the light within; all who seek to follow the living Savior, and such alone, enjoy under every name that is supposed to divide, "the unity of the Spirit in the bond of peace. J.

HOMILIES BY R.A. REDFORD Vers. 1-7. Faithful service: Iconium.

I The MAGNANIMITY of the preachers; though badly used by the Jews of Antioch, they still return good for evil.

II THE FIRST SUCCESS OF THE WORD, when there was no decided attempt to thwart it, a powerful testimony to its adaptation both to Jews and Gentiles.

III THE TENACITY AND ENDURANCE of the representatives of truth must be set over against the fickleness of their hearers and the obstinacy and envy of evil-minded men. The Lord bears witness to us when we speak boldly in his Name.

IV There is A LIMIT TO ZEAL. It must not unnecessarily sacrifice life. Fly to other places when the testimony is persistently rejected. Cast not pearls before swine." The true wisdom is seen exemplified in this instance. The preachers remained at their post until their lives were actually in danger, and God said clearly, Go. R.

HOMILIES BY P.C. BARKER Vers. 1-7. The calm force of the gospel amid many distractions of men.

This portion of the history names Paul and Barnabas to us for the first time as apostles (ver. 4). It is noticeable also as substituting the expression, "preaching the gospel," for speaking "the Word of God" (ver. 7). But it is remarkable much more as giving us such a distinct impression of the way in which the new truth, "the gospel," bore itself amid many a variety of opposition and unexpected combinations of toes. Let us notice some of the groupings amid which the gospel made its way, either with their help or against their hindrance.

I A LARGE NUMBER OF JEWS AND GREEKS BELIEVING FORM THE FIRST GROUP. As the gospel is still persistently first preached to the Jew and from the pulpit that the synagogue constituted, so it seems that generally some of the Jews (and of course not infrequently Greeks with them) believed. Not however, it is a great multitude of these. Probably the early and trenchant conquests of the gospel again availed to waken all the bitterest and more active hostility in the new scene, whatever it might be, of labor. The first group shows Jew against Jew therefore.

II THE JEWS WHO DID NOT BELIEVE CONDESCEND TO ALLY TO THEMSELVES THE GENTILES, AND THIS IS THE SECOND GROUP. Jew and Gentile seldom worked together for good at least not in any way directly or indirectly connected with religious matters. But now not only do they combine forces for evil, but it is at the instance of the Jew. "The same day Pilate and Herod were made friends together". (Luk_23:12) Very true it is any way that enmity against Christ and the gospel ofhis truth and love will need all the combined force possible, and will need to try every possible variety of combination, not then to succeed, but to prove to itself how vain its opposition and anger are.

III THE WHOLE CITY ITSELF CONSTITUTES THE MATERIAL OF THE NEXT GROUPING. And this grouping is one that shows a whole city:

1. Not divided into its ordinary numerous civil, political, or ecclesiastical divisions. It owns to a very simple classification indeed. It is rent in just twain.

2. And the separating line, traversing all other considerations, is determined simply by men"s attitude with regard to these two men, lately arrived at Iconium after expulsion from Antioch. The question has come to be Who "hold" with these two men, or who do not hold with them? for "holding with the Jews" is merely the converse of this. Whatever may be true of these two men and of their word, evident, it was in those days and in that city that they were forces that had to be reckoned with. And go where the gospel will, this at least has always been found.

IV THE NEXT GROUP EXHIBITS A MULTITUDE OF GENTILES, JEWS, AND THEIR RULERS. They are not, indeed, openly and compactly and homogeneously massed together, but they are ready to sink all differences for twenty-four hours, and are preparing to do so, that in untrained multitude they may try the effect of brute force. These were meditating an assault upon the two unarmed defenseless preachers. They were organizing themselves, truly after very rough sort, for this purpose. And if the purpose be ever done, when it is done there will soon be an end of their harmony.

V THE LAST GROUP CONSISTS OF THE TWO APOSTLES AND A THIRD WITH THEM, THOUGH INVISIBLE. These, passing from the midst of an angry people, went their way to preach the same gospel, serve the same Master, trust the same Savior, but to do these things elsewhere. They "flee," not for fear, not from cowardice, not from love of their own life, but from love of the life of their gospel and their mission, and in obedience to the plain command of the great Captain. (Luk_10:23) How strong that gospel was! How strong their heart was! And these gave strength both to limb to go elsewhere and to voice to speak and preach elsewhere. Often must those apostles and their converts too of the Jews have thought of the old words of impassioned prophetic expostulation: "Why do the heathen rage, and the people imagine a vain thing? the kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed. "For they are broken as with a rod of iron;" they are dashed "in pieces like a potter"s vessel." But Jesus and his gospel survive, and reign with a reign further and wider; they strew blessings their whole way along, and wake ten thousand voices of praise. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They so spake - Persecution having increased their strength.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Paul and Barnabas at Iconium and Lystra.

Success and persecution at Iconium:

v. 1. And it came to pass in Iconium that they went both together into the synagogue of the Jews, and so spake that a great multitude both of the Jews and also of the Greeks believed.

v. 2. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

v. 3. Long time therefore abode they, speaking boldly in the Lord, which gave testimony unto the Word of His grace, and granted signs and wonders to be done by their hands.

v. 4. But the multitude of the city was divided; and part held with the Jews and part with the apostles.

v. 5. And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,

v. 6. they were aware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about;

v. 7. and there they preached the Gospel.

On leaving Antioch, Paul and Barnabas turned toward the east, pursuing their course for a distance of sixty miles over a table-land filled with countless herds of grazing sheep and goats, then crossed a small mountain ridge, and reached the thriving city of Iconiurn, which is still in existence as Konieh. It is situated at the head of a vast plain stretching toward the east, well watered and therefore important both for agriculture and for grazing. Many travelers compare Iconium with Damascus, both as to location and beauty. In both cases, also, the early history is shrouded in the mists of prehistoric times. It should be remembered that the Roman province of Galatia occupied the eastern end of ancient Phrygia, and included both the districts of Pisidia and Lycaonia. Therefore Iconium, the metropolis of western and central Lycaonian Phrygia, and thus thoroughly Phrygian in language, was a city of Galatia according to its administration. "The Romans naturally spoke of Iconium as lying in the half barbaric Lycaonia; but the people always distinguished themselves from the Lycaonians, preferring to think of themselves as citizens of a Phrygian-Hellenic city. Even the cities farther from North Galatia spoke of themselves as ’Galatian’ and enjoyed being addressed thus. The city was strongly Roman and was given an imperial name A. D. 41. " Iconium being an important trade center, there was a strong Jewish population and therefore also a synagogue. According to their custom, Paul and Barnabas went into the synagogue and addressed the audience present, which consisted not only of Jews, but also of Greek proselytes, and probably of other Greeks that were favorably disposed toward the religion of the Jews. And their speaking, their testimony, made such an impression that a great multitude both of Jews and of Greeks believed. The conclusiveness of the evidence of the Gospel, the earnestness with which it was presented, and especially the power of the Spirit in the Word carried conviction to the hearers. But it was not long before the same thing happened here as at Antioch. For a considerable time indeed the missionaries were unhindered in speaking fearlessly of the Lord, who also confirmed the Word of His grace, which both proclaimed and transmitted this grace, by the testimony of signs and wonders which were done by the hands of the apostles. But the success which thus attended the preaching of the Word grated upon those Jews that refused to believe. They therefore began, and persisted in their efforts, to incite and exasperate the souls of the people, the feelings of the Gentiles, against the brethren. As a consequence of this persistent agitation the populace of the city was divided, some people taking the part of the disaffected Jews, others that of the apostles; but the party which stood for truth and fairness, as usual, was not so active as that bent upon mischief. So the agitators finally worked up their adherents and others to such a pitch of excitement that a mob was formed consisting of both Gentiles and Jews with their rulers. The tumult with hostile intention was just about to break forth, the general plan being to abuse Paul and Barnabas, to treat them despitefully, and to stone them, when the intended victims found out about the brewing violence. Since a mob is absolutely without reason and sense, intent only upon shedding blood, and amenable only to a sudden display of effective spiritual or physical power, the missionaries did not believe it would serve the cause of the Master to await the onslaught, but fled from the city. Since Iconium was not far from the boundary of the district of Lycaonia, they crossed the frontier and went to Lystra, a distance of some eighteen miles. This was a hill-town and a Roman colony, a Roman garrison being stationed there at least for some time. The native language therefore had to combat the influence of the Latin tongue. The surroundings of the city were more thoroughly pagan and less permeated by Jewish bias than in either Iconium or Antioch. The other town, Derbe, named as a town of the district to which Paul and Barnabas fled, was also in Roman Lycaonia, on the extreme southeastern edge of the Lacaonian plain, in the northern foothills of the Taurus Mountains, near a conical mountain now known as Hadje-Baba, not so very far from the pass known as the Cilician Gates; which leads down to Tarsus. In this region, the extreme frontier of Roman influence. Barnabas and Paul were now engaged for some time in preaching the Gospel, apparently without opposition. Thus the persecution and the flight of Christians has ever served to aid the spread of the Gospel.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Act 14:22

The Way to the Kingdom.

"We must enter the kingdom through tribulation."

I. For probation. A man must be proved before he can be approved. In the very nature of the case, trial precedes approbation. A thing or, still more, a man may look fair, and be useless. God tries and trains men before and for advancement. The advancement is to be very great—glory, in exceeding weight; the trial must be very true. And in order to be true it must be severe and searching. Therefore, in general, the individual life is so composed and arranged that it is. Each man’s life is so adjusted in its circumstances and so measured as to its length as to constitute on the whole a complete probation for the man. There is that probably in every one of us which only suffering in some form can touch and try.

II. We must—for purification. The probation is always with a view to purification, with, on God’s part, a pressure and a tendency that way. If we take the whole life, as holding both darkness and affliction in it, it is still true that in and by the whole life-discipline God designeth not the destruction of any man. His fires are hot, but they are all purifying. He Himself is a consuming fire only to what is evil; He is a purifying and preserving fire to all that is good.

III. We must—in order to the attainment of that which every Christian soul longs for and feels to be of the essence of its life: viz., a real and deep fellowship in Christ. Christian fellowship is life in Christ. "Abide in Me, and I in you." If there be one element of this human life more needful than another for the perfecting of a sanctifying fellowship between the Saviour and the soul, it is the element of suffering. Therefore it is the unchanging law that we bear about with us in the body the dying of the Lord Jesus, that we die daily to Him, that we are killed all the day long. By such dying nourishment is sent down to the very roots of life. Penitence feeds purity. The pangs exalt the joys. Many a one has felt in the depths of trial, amid the straits of tribulation, that Christ is nearer than He had ever been before, nearer than they had thought it possible He would ever come.

IV. We must—"for the sake of others." It is not possible to doubt that God often uses the suffering of one for the sanctifying of another. Just as there are workers in life— fathers of families and men who naturally take much of the stress of things, while those dependent on them and those around share largely in the benefit—so it seems quite certain that there are souls called, with special calling, to suffer, not alone, nor perhaps chiefly that they may themselves be purified, but rather that others may receive the benefit. As no man liveth, as no man dieth, so no man suffereth, to himself. Courage, then, weary one. Thou too art sowing good seed in faith and gentleness and submission, which will find good soil in many hearts and come to harvest after many days.

A. Raleigh, The Little Sanctuary, p. 22.

Affliction no Proof of Sonship.

I. There is no expiatory power or virtue in our sufferings; they make no atonement. If endured patiently, they leave in full force the incurred penalties of God’s law; if endured impatiently, they but incur fresh penalties. We must not think that because many are the troubles of the righteous every one that has many troubles must therefore be righteous. While all are aware that sorrow is fastened to sin, whether in the way of appointed judgments or of natural consequences, it may and must be continually happening that calamities beset those who all the while are living in alienation from God; that tears are the portion day and night of men who have no scriptural ground for hope that God will finally wipe away all tears from their eyes; and nevertheless, the proposition of our text may be unimpeached as announcing an ordinary if not invariable appointment, "that we must through much tribulation enter into the kingdom of God."

II. There is, however, a wholly different though equally erroneous inference which may be drawn from our text and from other passages of Scripture which, in like manner, associate suffering with piety. When a man who is not called to extraordinary trials, whose course of life on the whole is one of evenness and peace, when he reads of entering the kingdom through much tribulation there is great likelihood of his suspecting that he is destitute of the chief evidence of being a child of God. Be not impatient for the coming of trial, but keep always praying that when it comes you may have patience for its endurance. It will come soon enough; sooner, perhaps, than you will be ready to meet it. And in the meantime thou canst not justly say thou hast not trial: the want of trial is thy trial; unbroken sunshine may be a trial as well as continued strife. Ah! why not even a greater, as making a man doubtful of his calling and election? While uninterrupted prosperity may be the portion of a wicked man, it may also be the portion of a righteous man. With the wicked it will nourish presumption and indifference to religion; with the righteous it will suggest fears as to acceptance with God; and these fears, springing from the thought that the believer has not trial enough, may themselves constitute no uncommon trial.

H. Melvill, Penny Pulpit, No. 1529.

Act 14:22

The expression "through many tribulations," as connected with entering God’s kingdom, is used in the sense of passing or travelling through—as if they lay about our road, and we as pilgrims were advancing on in the midst of them. And this is at least an encouraging similitude. It sets us forth as independent of, superior to, the tribulations, and sets them forth as our appointed way, but no more—not placed there to have the mastery over us, but to be faced and left behind, just as the traveller faces and leaves behind the dangers or rough places of his road. It is then through many of these gallings and fret-tings, these narrow inlets or these pressing burdens, that our way must be made to the land of everlasting rest and peace. Let us trace the fact in the rise and progress of the spiritual life.

I. First of all, strait is the gate itself that leadeth unto life; and when our Lord chose this expression He intended doubtless to represent not only the fewness of those who go in thereat, but the fact that to each man it proves narrow and uninviting. Through one mental process in the main do men enter into the life of the spirit. It is a humbling process.

II. The tribulations of God’s people may be distinguished into essential and incidental—that which sooner or later, with less or more intensity, every Christian must feel, and that into which he is liable, in the providence of his heavenly Father from varying circumstances, to be thrown. (1) There is a certain beaten track of sorrow which must be travelled by every son of God. The Christian in every class of life must prepare himself for fightings without and for fears within. Through distress of heart and wrenching asunder of earthly ties in some shape or other lies every one’s path to the kingdom. (2) Incidental tribulations are the sicknesses and dejections and bereavements of the people of God. These troubles are, in fact, our highest privileges. "Tribulation worketh patience, and patience experience, and experience hope."

H. Alford, Quebec Chapel Sermons, vol. iii., p. 131.

References: Act 14:22.—J. Kelly, Christian World Pulpit, vol. xviii., p. 324; Spurgeon, Morning by Morning, p. 68; Homilist, 3rd series, vol. iv., p. 294; T. Arnold, Sermons, vol. i., p. 217. Act 15:1-29.—Homilist, 3rd series, vol. vii., p. 11.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Here we have an account of the fourth journey which Paul and Barnabas undertook in their travels, to plant and propagate the Christian faith, and that was to Iconium.

Where observe, 1. The unity of these two great apostles, both amongst themselves and in the work of God: They went both together into the synagogue.

O how happy is it for the ministers of Christ to walk and work together in unity! to go hand in hand together in the service of the gospel, and with united endeavours promote the glory of God, and the interest of souls!

Observe, 2. As their unity, so their great constancy in performing their duty, notwithstanding all their persecutors’ fury and obstinacy. Though the unbelieving Jews stirred up the Gentiles against the apostles, yet they continue preaching in the synagogues.

Observe, 3. The great success with which it pleased God to crown the endeavours of the holy apostles: a great multitude of both Jews and Gentiles believed; and that which doth constantly attend the success of the ministry of the word, namely, the envy and opposition of wicked men: they exasperated, or made the Gentiles’ minds evil-affected against the brethren.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

1-7. Arriving in Iconium, they enter the Jewish synagogue, preach with the Holy Ghost sent down from heaven, and a great multitude of both Jews and Greeks are converted to the Christhood of Jesus; meanwhile “the disciples continued to be filled with joy and the Holy Ghost.” As usual, the unbelieving Jews raise a row, stirring up an awful persecution against the apostles. Act 14:5 reads incorrectly in E. V. The assault had not been made. It was only a conspiracy to seize the apostles and first abuse them in a Sodomitish, brutal manner, and then stone them to death.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

XIV: 1, 2. In Iconium the two missionaries met with better success than in Antioch, but they encountered similar opposition, and from the same source. (1) “ Now it came to pass in Iconium, that they went together into the synagogue of the Jews, and so spoke that a great multitude, both of the Jews and the Greeks, believed. (2) But the unbelieving Jews stirred up and disaffected the minds of the Gentiles against the brethren.” The multitude of Jews and Gentiles who believed must have been “great,” not in comparison to the whole population, but to the number who were usually convinced under such circumstances, and especially to the number who had just been convinced in Antioch. For we see that the unbelieving Jews were still an influential body, and the remark that they “disaffected the minds of the Gentiles” indicates that the masses of the Gentiles were still unbelievers.

It should not escape the notice of the reader, that the conviction of these people is attributed distinctly to the force of what the apostles spoke. They “ so spoke that a great multitude believed.” This is one among many incidental remarks of Luke, which indicate that he had no conception of the modern doctrine that faith is produced by an abstract operation of the Holy Spirit, and which confirm by historic facts the doctrine of Paul, that faith comes by hearing the word of God.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Acts Chapter 14

Their missionary labours continue in Iconium with the same opposition from the Jews who, incapable themselves of the work, stir up the Gentiles against those who are performing it. As long as it was only opposition, it was but a motive for perseverance; but, being warned in time of an assault that was planned against them, they depart to Lystra and Derbe. There, having healed a cripple, they excite the idolatrous respect of these poor pagans; but, filled with horror, they turn them from their error by the energy of the Holy Ghost-faithful to the testimony of their God. Hither also the Jews follow them. Now, if man will not ally himself with the idolatry of the heart, and accept exaltation from men, the power of his testimony, which they began by admiring as long as they thought they could elevate man and acquire importance through their flatteries being accepted, ends by exciting the hatred of their hearts. The Jews bring this hatred into action and stir up the people, who leave Paul for dead. But he rises up and re-enters the city, remaining tranquilly there another day, and on the morrow he goes with Barnabas to Derbe.

Afterwards they revisit the cities through which they had passed, and at Lystra, Iconium, and Antioch, they confirm the disciples in the faith, and teach them that they must pass through tribulation to inherit the kingdom. They choose elders for them; and passing through some other cities to the place where they had disembarked, they return to Antioch, from whence they had been commended to God for the work, causing great joy to the disciples there in that the door of faith was opened to the Gentiles. This is the first formal mission among the Gentiles where assemblies are formed, elders appointed by the apostles, and the hostility of the Jews to the grace of God, outside their nation and independently of their law, is distinctly marked. The word assumes a positive character among the Gentiles, and the energy of the Holy Ghost displays itself to this end, constituting and forming them into assemblies, establishing local rulers in them, outside and independently of the action of the apostles and assembly at Jerusalem, and the obligation of the law which was still maintained there.

A question concerning this (that is, whether it could be allowed) is soon raised at Antioch. It is no longer the opposition of the Jews hostile to the gospel, but the bigotry of those who had embraced it, desiring to impose the law on the converted Gentiles. But the grace of God provides for this difficulty also.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1. They went … into the synagogue of the Jews. Just as in the island of Cyprus and at Antioch. In almost every principal place a colony of Jews and a synagogue were found. Here, among their own nation, and in accordance with the customs of the synagogue, they spoke, and first declared the gospel. The result seemed uniformly to reach some Jews, and a number of the “devout Greeks” who attended the synagogue to learn more of God. Thus was formed the nucleus of the church. At Iconium, “a great multitude both of the Jews and the Greeks believed.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

The story of Paul and Barnabas in Iconium continues.

It came about in Iconium that

Possible meanings here are 1) "It happened in Iconium that" or 2) "In Iconium as usual"

spoke in such a way

"spoke so powerfully." It may be helpful to state that they spoke the message about Jesus. AT: "spoke the message about Jesus so powerfully" (See: Assumed Knowledge and Implicit Information)

the Jews who were disobedient

This refers to a portion of the Jews who did not believe the message about Jesus.

stirred up the minds of the Gentiles

Causing the Gentiles to become angry is spoken of as if calm waters were disturbed. (See: Metaphor)

the minds

Here the word "minds" refers to the people. AT: "the Gentiles" (See: Synecdoche)

the brothers

Here "brothers" refers to Paul and Barnabas and the new believers.

translationWords

Iconium

Paul

Barnabas

synagogue

Jew

Greek

believe

Gentile

brother

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.