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Act_14:21-28
b. The statements in Act_14:21-23 refer, summarily, to the three cities, or, rather, to The four; for, before the apostles departed from Derbe, they doubtless adopted the same course there, which seems, it is true, according to the grammatical construction, to be described only in the case of Lystra, Iconium and Antioch. Their labors assumed, partly, a direct form—words and acts; partly, an indirect form—prayer to God. In the former case, they endeavored strengthen the souls of individuals by the word of doctrine and exhortation, urging them to adhere with fidelity to the faith which they had received, and to remain steadfast. They also represented to the believers (for ὅôé implies that ðáñáêáëåῖí here includes ëáëåῖí or äéäÜóêåéí ), that the way to the kingdom of God, would necessarily ( äåῖ ) conduct them through many trials. Such instructions and representations, which tended, to strengthen their souls, were the more appropriate and necessary, as persecution and affliction might have otherwise perplexed their minds, and induced them to renounce their faith.—Paul and Barnabas sought, moreover, to strengthen the congregations, as such, by adopting a certain measure of a practical character: they supplied the latter with elders, who might lead and direct them— ðñåóâõôÝñïíò êáô ̓ ἐêêëçóéáí , i.e., not one elder, but several elders, in each congregation; the customs of the Israelitic authorities alone, without referring to other considerations, show that no other view can be entertained [comp. also Act_20:17; Tit_1:5.—Tr.].—Some doubt, however, attends the mode of presentation indicated by the words: ÷åéñïôïíÞóáíôåò áὐôïῖò . Did Paul and Barnabas nominate suitable men solely on their own authority, and in accordance with their own judgment, or did they induce the congregations to elect these officers? ×åéñïôïíåῖí signifies: to raise the hands; to vote, elect, by stretching out the hands. The expression accordingly suggests the thought that the apostles may have appointed and superintended a congregational election. And this view is supported by the circumstances related in Act_6:2 ff., when the Twelve directed that the election of the Seven should be held. Indeed, the very nature of the case would seem to have required that the apostles should be guided in their decision by public opinion, and by the confidence reposed by the members of the congregation in certain individuals. [The author remarks in his work, to which he refers below, that the word ÷åéñïô , may possibly here bear the sense of: appointing a congregational election. “It is, however, more probable,” he adds, “that the word is here used in the general sense: to elect, so that it neither states directly that the elders were appointed by the authority and according to the judgment (of the apostles), nor does it expressly include any active participation of the congregation. But, in any case, the confidence and the judgment of the members were necessarily taken into consideration.” This explanation would be more appropriate if the participle passive had occurred here, e.g. “elders having been appointed.” See below, Doctr. No. 2.—Tr.].—These congregations of Asia Minor were remote from their mother-church at Antioch in Syria, and the pressure of certain local wants began to be felt. For they were at once severed from the synagogue, and were thus reduced to the necessity of forming a society of their own, and the hostility of the Jewish population which surrounded them, imperatively demanded that they should exhibit a compact and independent organization. As a natural result, it became indispensably necessary that this congregational organization should be placed under the direction of certain officers.—Schrader (Paulus, V. 543) doubts the historical accuracy of the statement in the passage before us, and conjectures that an arrangement of a later date is, without reason, assigned to this early period, and ascribed to the apostles; see my [work, entitled] Apost. und nachapost. Zeitalter [The Apostolic and Post-apostolic Age], 2d ed. p. 358 ff. [The author, among other considerations, here adduces the fact that elders presided over the church in Jerusalem at a period anterior to this journey of Paul, Act_11:30, etc., etc.—Tr.]. On each occasion on which Paul and Barnabas took leave of a congregation, they engaged in solemn religious exercises, and while they-fasted and prayed, commended the new converts to the . Lord, whom these had received in faith; that is, the apostles besought Jesus Christ to grant to these converts his gracious presence, promote their growth in the divine life, and bestow his protection on them. ( ÉÉáñáôßèåíáé is, namely, specially employed, in those cases in which an object, which is to be subsequently returned, is intrusted to the care of another, or deposited with him—fidei alicujus committere, servandum et custodiendum tradere).
Act_14:24-25. Passed throughout Pisidia.—The apostles, on their road to the sea-coast, again visited Perga (Act_13:13), in the province of Pamphylia, where they preached the Gospel, although the narrative does not state whether their efforts were successful. They finally reached the coast ( êáôÝâçóáí ) at Attalia [Attaleia, with the accent on the third syllable.—Tr.], a seaport on the south-east of Perga, near the boundary line of Lycia; it received its name from its founder, Attalus Philadelphus, king of Pergamus [who ascended the throne 159 B. C.—Tr.]. Here the missionaries took ship, and, after sailing in an eastern direction, towards Seleucia and the Orontes, at length reached Antioch.
Act_14:26. Whence they had been recommended, etc.—At the close of this narrative, which constitutes a complete and independent whole, Luke refers to the beginning, Act_13:2-3, and connects the completion of the work of the missionaries ( ἐðëÞñùóáí ôὸ ἔñãïí ) with the prayers of the Antiochian congregation (Act_13:3) that the protecting grace of God might attend them ( ðáñáäåä . ôῇ ÷ . ô . èåïῦ ). This journey, which may have occupied Paul and Barnabas during a period of two or three years (46–48 A. D.), conducted them not only to the island of Cyprus, but also through an extensive district in the southeastern quarter of Asia Minor. The results, in addition to individual cases of conversion, were, at least, four Christian congregations, (consisting principally of converted pagans) which were organized with a fair prospect that they would continue to flourish.
Act_14:27-28. And when they were come [had arrived], etc.—when Paul and Barnabas reached Antioch, they called together the congregation by which they had been sent forth and commended to the grace of God; they designed to give an account not only of all that they themselves had done, but also, and, indeed, primarily, of all that God had done, who had been with them;( ìåô ʼ áὐôῶí is not equivalent to äé ʼ áὐôῶí [which occurs in Act_15:12.—Tr.], but signifies: being with them, succoring them [comp. e.g. Act_7:9; Rom_16:20.—Tr.]).—The èýñá ðßóôåùò which God opened unto the Gentiles, does not refer simply to any external opportunity or any exhortation that they should believe, such as God provided for them through the missionary journey of the two messengers; it also designates an internal opening through the gracious influences of the Holy Ghost—a willingness to believe, which had been awakened in them, and which God had given. [Comp. 1Co_16:9; 2Co_2:12; Col_4:3, and åἴòïäïò , 1Th_1:9.—Tr.].—The ÷ñüíïò ïὐê ὀëßãïò which Paul and Barnabas passed with the disciples, that is, the congregation at Antioch, is an expression which allows us to con jecture that several years were thus spent, doubtless with great benefit alike to the two missionaries and to the congregation itself.
2. The wisdom of the course adopted by the apostle of the Gentiles, as a teacher and ruler in the church, and his mode of action, as taught by the inspiration of the Holy Ghost, are strikingly illustrated in Act_14:22-23, and furnish a type and a model for succeeding times. We can here perceive the happy combination, and the genuine and reciprocal influence, of teaching and ruling—of the action of man and the action of divine grace. It is the firm conviction of the apostles that the congregation which had recently been planted, could be protected and strengthened solely by the presence and grace of Christ. Hence they commend these congregations, with genuine earnestness of spirit, and with fasting and prayer, to the care of the Lord, who is the strong tower and the rock of all believers. But their trust in God is far from assuming a fanatical character; hence they labor personally, by word and deed, to strengthen and establish those newly formed congregations as firmly as their own means admit. They do not, however, primarily resort to human arrangements or plans, as if these constituted a guarantee of success, but, first of all, speak words of exhortation and instruction, of consolation and promise ( ðáñáêáëïῦíôåò )—all founded on the word of God. Nevertheless, the apostles do not agree with those who wish to relinquish all to the influence of the word exclusively, who assign no value whatever to forms, rights, and ordinances of the church, and who dispense with them entirely. On the contrary, they invested certain persons in every congregation with the office of elders, in order that these congregations might acquire that social and independent character, which the circumstances required; the means which they adopted appear to have consisted of an election on the part of each congregation. And yet, these were newly formed societies, whose Christian experience had been comparatively brief, whose Christian character had not yet been subjected to the trial of time, and whose views cannot, at that period, be supposed to have been very profound. But that these elders were exclusively, or even chiefly preachers and teachers, may be confidently denied, already for the reason that the elders of the Israelites were by no means invested with the office of teachers, and the functions of the ðñåóâýôåñïé who are mentioned in Act_11:30, are those of rulers and administrators, but not of teachers.
3. The conclusion of this section (Act_13:14.), like other passages with which we have already met, deeply impresses us with the truth, that all the noble acts of the apostles, and all the momentous, glorious and victorious acts of believers, were, in reality, acts of God, and of the Lord Jesus Christ himself. He was with them ( ìåô ̓ áὐôῶí , Act_14:27)—He opened the door of faith unto the Gentiles. The apostles undoubtedly completed ( ἐðëÞñùóáí , Act_14:26) the work, but they succeeded solely through the grace of God to which they had been commended. The blessing and increase, the fruit and result, the honor and glory—all belong to Him! This is the lesson which the Redeemer teaches; this is the conviction of the apostle Paul himself, 1Co_15:10; this is now, and forever will be, the truth.
Act_14:22. Confirming the souls, etc.—Behold here the work of the ministry, in its whole extent: I. åὐáããåëßæåéí , to preach Christ, Act_14:21; II. ìáèçôåὐåéí , to instruct individuals, and make them disciples, Act_14:21; III. ἐðéóôçñßæåéí , to strengthen and establish in faith and sanctification, Act_14:22; IV. ðáñáêáëåῖí , to exhort and comfort in tribulation, Act_14:22. (Ap. Past.).—That we must through much tribulation, etc.—This truth should be diligently preached to all Christians; the Church withers away amid scenes of levity; but the more she weeps, the more gloriously she flourishes. The vine which God prunes, grows luxuriantly. (Starke).—The consolation which they left behind, when they took leave of those who had but recently become disciples, was not this: ‘Our tribulation will soon come to an end,’ but rather: ‘Tribulation is coming—it must come; ye must make known by this badge that ye belong to the order of the Cross.’ (Williger).—That word “must” has a gloomy sound, it is true, but the necessity is not imposed by a blind and rigid fate; it proceeds, first, from the appointment of God, so that believers might in this manner be conformed to Christ (Rom_8:17); secondly, from the enmity which was, at the beginning, put between Christ and Satan (Gen_3:15), and, lastly, from the urgent need that our corrupt flesh should be crucified (2Co_4:16). (Starke).—Thinkest thou that thou wilt enter into the kingdom of Heaven without the cross and tribulation? But neither Christ, nor any one of his most beloved friends and saints had the power or the will to do so. Ask any one of the triumphant citizens of heaven whom thou wilt; they will all respond: ‘We attained to the glory of God by the cross and chastisements.’ Then, take the yoke of the Lord upon thee, which is light and easy for them that love him. Stand faithfully by the cross which blooms with virtues, and drops with the oil of grace. What else dost thou desire? This is the true, the holy, the perfect way, the way of Christ, the way of the righteous and elect. Carry the cross with a willing heart, and it will carry and guide thee thither, where thy sorrows will end, and where thou wilt find all for which thy soul has longed. (Thom. Aquinas).—If the head was crowned with thorns, the members cannot expect garlands of roses. (Scriver).—O how blessed we Christians are! We have the pledge of the Father’s love in our hearts; we hold in our hands the cup of sorrow, which unites us with the Saviour in the fellowship of the cross. That crown is in our view, which follows after the fellowship of the cross. Who, then, can be dismayed or be sad? (Tholuck).
Act_14:23. Ordained [chosen] them elders … prayed with fasting … commended them to the Lord.—The apostles judged that the office of teachers was needed even among believers, and therefore furnished their new congregations with elders; they did not, however, authorize the latter to exercise dominion over the faith [2Co_1:24] of the members, but commended all to the Lord on whom they had believed. This is the just medium between the two extremes of an excessive exaltation of the office of the ministry, on the one hand, and of an entire rejection of it, on the other. (Ap. Past.).—When we can no longer hold intercourse personally with those whom we love, or provide for them, it becomes our duty to offer believing prayer to God in their behalf, and then dismiss all fear. (Starke).—To establish system and order in congregations that have been recently gathered, is not a less important work than that of gathering them through the medium of the Gospel. (Williger).
Act_14:27. And when they were come … he had opened the door of faith unto the Gentiles.—He that hath the key of David [Rev_3:7], can open every door. But let no preacher presume to take the key into his own hand, nor let him entertain the vain opinion that he himself can open the hearts of men; let him beseech the Lord to do that work, and then give all the glory to Him. (Gossner).—God opens three doors, when any work that leads to the salvation of men, is performed—the door of the teacher’s mouth—the door of the hearer’s ear—and that of his heart. (Starke).—And the fourth and last door is that of heaven!—We should not observe silence respecting the works and wonders which God has wrought, but, in sincere humility, proclaim them aloud, so that others, besides ourselves, may praise the goodness and almighty power of God. (Starke).—The work which they fulfilled, Act_14:26.—Such honor attended Jesus, when he went to the Father: “I have finished the work which thou gavest me to do” [Joh_17:4]. And nothing but such a faithful performance of the work assigned to us, can bear honorable testimony in our behalf, when we depart from the world.
Act_14:28. And there they abode, etc.—The repose of faithful servants of God is, as it were, only a change of labor. (Quesnel).
ON THE WHOLE SECTION.
Act_14:21-28. A description of the labors of the apostles: I. They permit no persecutions to arrest their progress; II. They convey the word to those who are still strangers to it; III. They strengthen the faith of new converts; IV. They organize congregations; V. They deliver an account of their labors. (Lisco).
The blessings which flow from the preaching of the Gospel to heathens: it bestows a blessing, I. On the messengers of the word (their faith is established by their experience of divine support in affliction, Act_14:20-22); II. On those who are converted (pagan vices are succeeded by a holy life—fables yield to the divine word, Act_14:23-25); III. On those who send the messengers (increase of faith—deeper love). (From Lisco).
The return of Paul and Barnabas, an image of our return to our heavenly home: it is an image, I. Of the varied experience of believers on the road, Act_14:20-22; II. Of the great purposes of their journey, Act_14:23-25; III. Of their arrival at home, Act_14:26-28. (Lisco).
The consolations derived from the saying: We must through much tribulation enter into the kingdom of God: I. Viewed as, in truth, a prediction of Christ, it deprives tribulation of all its startling features; II. It reveals to us the state of our hearts by nature, and the design of tribulation; III. It imparts clearer views than we would otherwise entertain respecting the relation in which both the kingdom of Christ and we ourselves stand to the world. (Harless).
The way of tribulation: I. Those who walk in it: all true Christians—“we.” (Therefore, be not alarmed). II. The necessity of walking it—“must.” (Therefore, do not draw back). III. Its nature; it is rude and long, but not made by us—“through much tribulation.” (Therefore, do not despond). IV. Its end: salvation—“into the kingdom of God.” (Therefore, do not neglect this great salvation)! (Florey).
The blessings which the cross conveys to us: I. It exposes the vanity of earthly happiness, and thus urges us to seek for heavenly treasures; II. It exhibits the fickleness of human love, and thus urges us to seek our help in the Lord alone; III. It reveals to us our own weakness, and thus urges us to labor that we may be strong in the Lord. (Leon. and Sp.).
How many we, as good soldiers of Christ [2Ti_2:3], fight a good fight [2Ti_4:7]? (Act_14:19-23). I. By accepting affliction at once, in a spirit of humility; II. By encouraging one another to hold faith and a good conscience [1Ti_1:19]; III. By faithfully and perseveringly leaning on the Lord in prayer. (Langbein).
The office of the evangelical pastor: I. Its sorrows and dangers, Act_14:19; II. Its duties and labors, Act_14:20-23; III. Its victories and joys, Act_14:24-27.
The consolations of a shepherd on taking leave of his flock: I. The good seed, which already begins to grow, Act_14:21-22; II. The faithful fellow-servants, to whom he resigns the flock, Act_14:23; III. The great Shepherd [Heb_13:20], to whose care he intrusts the souls of the people, Act_14:23.
“My word that goeth forth out of my mouth, shall not return unto me void” [Isa_54:11] —illustrated and verified by the results of the first mission among heathens.
“The Lord hath done great things for us” —such is the hymn of praise of all faithful servants of God, when they cast a retrospective glance at their pilgrimage, Act_14:27. This language expresses, I. The lively joy with which they survey all that the Lord has done for them, and through them; II. The deep humility produced by the conviction that all the honor belongs unto the Lord alone.
[From whence they had been recommended to the grace of God, Act_14:26. The consciousness that we are walking in the path of duty: I. Its value: (a) in seasons of affliction; (b) when stern duties are imposed; (c) when happiness attends us; II. Its absolute necessity: (a) without it, we are unfaithful to our Creator; (b) ungrateful to our Saviour; (c) unprepared to meet our Judge; III. Means by which it may be acquired and maintained: (a) clear views of our true position on earth; (b) continued self-examination and prayer; (c) conscientious use of the means of grace.—Tr.]
Footnotes:
Act_14:21. a. [Lach. and Tisch. insert the participle present, from A. D. E. H., instead of the part. aor. of text. rec., which is found in B (e sil). C. G. and also in Cod. Sin. The latter reading is preferred by Alf., who regards the former as a correction after Act_14:7.—The original writer of Cod. Sin. omitted all the words intervening in text. rec. between åἰò ôὴíðüëéí in Act_14:20 and ἐêåßíçí êáὶ ìáè . in Act_14:21. Tischendorf remarks here as follows, in the note, p. LXIX.: “ åêåéíçí : punctis positis rursusque deletis C præposuit êáé ôç åð . åîçë . óõí ôù âáñ . åéò äåñ . åíáããåëéóáìåíïé ôå ôçí ðïëéí .” This reading precisely agrees with that of text. rec.—Tr.]
Act_14:21. b. [For the words: had taught many, the margin of the Engl. Bible furnishes the following more literal version of ìáèçôåýóáíôåò ἱê .: had made many disciples. (Wiclif, Tynd., Cranmer, Geneva, Rheims: had taught many.).—Alexander (Commentary) translates: having discipled many.—Tr.]
Act_14:21. c. [Lach. (and latterly, Tisch.), and Alf. with whom de Wette concurs, prefix åἰò both to ʼ Éêüí ., and to ʼ Áíô ., with A. C. E. and Cod. Sin. as the original reading; the preposition is omitted by text. rec. in accordance with B (e sil). D. G. H.—Tr.]
Act_14:27. [In place of the aorist of text. rec. from E. G. H. (“a correction to aorist as more usual.” Alf.), Lach. Tisch. and Alf. insert the imperfect from A. B. C; the latter occurs also in Cod. Sin.; the reading of D. is ἀíÞããåéëïí .—Tr.]
Act_14:28. [ ἐêåἰ before ÷ñ ., inserted by text. rec., from E. G. H. is omitted by Lach. Tisch. Alf. and other editors, in accordance with A. B. C. D., Vulg. It is omitted in Cod. Sin.—Tr.]