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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."
Act_14:2
The Jews that were disobedient for the unbelieving Jews, A.V. and T.R.; stirred up the souls of the Gentiles, and made them, etc., for stirred up the Gentiles, and made their minds, etc., A.V. The Jews that were disobedient. The R.T. ( ἀπειθήσαντες ) may equally and even better be rendered, the Jews that were unbelieving (comp. Joh_3:36, where πιστεύων and ἀπειθῶν are opposed to each other, and Rom_11:30-32, where the idea of belief is far more appropriate than that of obedience). Stirred up the souls, etc. St. Paul speaks with much warmth of the constant opposition of the Jews, "forbidding us to speak to the Gentiles that they might be saved" (1Th_2:14-16).
Act_14:3
They tarried there for abode they, A.V.; bare witness for gave testimony, A.V.; granting for and granted, A.V. For the phrase long time ( ἱκανὸν χρόνον ), comp. Act_27:9, "much time," and "many days" ( ἡμέραι ἱκαναί ), Act_9:23. So also Luk_8:27, "long time," or "for a long time" ( ἐκ χρόνων ἱκανῶν ). Speaking boldly ( παρρησιαζόμενοι ) in the Lord ( ἐπὶ τῷ Κυρίῳ ); i.e. having the Lord for their support. It was the special prayer of the Church that God would "grant to his servants that they might speak the Word with all boldness ( μετὰπαρρησίας πάσης )," and in answer to that prayer they were enabled to speak "the Word of God with boldness" (Act_4:29 ,31; comp. Act_9:29; Act_18:26; Act_19:8; 1Th_2:2, etc.). It was no small evidence of the power of the Holy Ghost that the apostles were able to speak with such uncompromising fidelity in the face of such bitter opposition. Signs and wonders, etc. See Mar_16:17-20; comp. too Act_4:30, which also indicates that we ought, perhaps, to understand here τῷ Κυρρίῳ of God the Father rather than of "his holy Servant Jesus."
Act_14:4
Was divided ( ἐσχίσθη ); hence σχίσμα a schism (see Joh_7:43; Joh_9:16; Joh_10:19; 1Co_1:10).
Act_14:5
Made an onset for an assault made, A.V.; of the Jews for also of the Jews, A.V.; to entreat them shamefully for to use them despitefully, A.V., as 1Th_2:2. As regards ὁρμή , neither the A.V. assault nor the R.V. onset expresses it exactly. Ὁρμή means the strong bent of the mind, as in Jas_3:4, where it expresses the strong will of the steersman directing the ship against the force of the winds. Here it means that both Jews with their rulers, and Gentiles, under the influence of violent passion, had determined and agreed to assault Paul and Barnabas. To entreat them shamefully. Ψβρις and ὑβρίζω denote "violence," as Mat_22:6; Luk_18:32; 2Co_12:10. It is sometimes used of corporal punish-merit, even legally inflicted, as Pro_19:18 (LXX.).
Act_14:6, Act_14:7
Became aware for were ware, A.V. ( συνιδόντες ), see Act_12:12; the cities of Lycaonia, Lystra, and Derbe, for Lystra and Derbe, cities of Lycaonia, A.V.; the region for unto the region, A.V.; round about for that lieth round about, A.V. They preached; were preaching—not once or twice, but continuously. Lystra and Derbe were cities of southern Lycaonia, obscure and remote from civilization, situated north of Mount Taurus, in a cold arid country somewhere between Ak Ghieul on the north, and the volcanic region of Karadagh on the south. They seem to have been included at this time in the dominions of Antiochus, king of Commagene (Lewin). Lystra is thought to be now represented by Bin-bir Kilissete (the thousand and one churches) (Lewin and Renan), though this is doubtful; and Derbe distant about twenty miles from Lystra, and the capital of that part of Lycaonia called Isaurica, is thought to be the modern Dioli (Hamilton, Renan, etc.); others, however, place it nearer the White Lake, Ak Ghieul, where the ruins of an ancient town are found.
Act_14:8
At Lystra there sat, etc., for there sat … at Lystra, A.V.; a cripple for being a cripple, A.V. and T.R.
Act_14:9
Speaking for speak, A.V.; fastening his eyes upon for stedfastly beholding, A.V. (see above, Act_1:10; Act_3:4, etc.); seeing for perceiving, A.V.; made whole for healed, A.V. Heard. The force of the imperfect ἤκουε would, perhaps, be better given by "listened" to Paul speaking. There is great resemblance between this miracle of healing, and that of the lame man laid at the gate of the temple, who was healed by Peter (Act_3:2-10), and, not unnaturally, considerable identity of expression in the narratives. Both men were lame from their birth; the apostles fastened their eyes upon both; both, when healed, leaped and walked; and in both cases the miracle 'had a great effect upon the multitudes who beheld it. Zeller, with characteristic recklessness, infers that "this narrative was, merely in imitation of the early miraculous story of Peter;" and so relegates both it and the subsequent narrative to the regions of fable.
Act_14:10
Leaped up for leaped. A.V.
Act_14:11
Multitudes for people, A.V.; voice for voices, A.V. In the speech of Lycaonia. It is not known what the language of Lycaonia was, whether Cappadocian, or Celtic, or Lycian; but we learn incidentally from Stephanus Byzantinus, that there was a Lycaonian language, for he tells us that Delbia (as some write the name Derbe) was the Lycaonian for ἄρκευθος , a juniper tree or berry. No other Lycaonian word is known (see "Jablouskii Disquis. de Ling. Lycaon," in Stephan., 'Thesaur.'). The Lycaoniaus doubtless understood Greek as the language of intercommunication all over Roman Asia, but among themselves would speak their native dialect. The belief that the gods were come down in the likeness of men, and that these gods were Jupiter and Hermes, or Mercury, was most natural to Lycaonians, who were conversant with, and doubtless believed, the Phrygian legend of Philemon and Baucis, who entertained hospitably Jupiter and Hermes, when no one else would take them in, and whose cottage was by the gods turned into a temple (when all the neighborhood was drowned by a flood), of which they were made priest and priestess during life, and simultaneously metamorphosed into an oak and lime tree when their life ended (Ovid, 'Metamorph.,'8.611, etc.). Ovid places the scene of the legend at Tyana, the site of which has been ascertained by Hamilton to be near Erekli, in Cappadocia, close to the borders of Lycaonia. The moral drawn in the legend itself seems to have been that which influenced the people of Lycaonia in their conduct towards the two strangers: "Cura pii dis sunt, et qui coluere coluntur," which may be Englished, "Them that honor me I will honor" (1Sa_2:30).
Act_14:12
Mercury for Mercurius, A.V. For the Latin Jupiter and Mercury the Greek original has Zeus and Hermes. Jupiter is Jovis Pater, where Jovis or Diovis or Dies (in Diespiter) is the Latin form of Zeus, gen. Δίος . Mercury is Hermes in his special character as the god of markets and trade. But the Lycaonians here thought of him in his principal character of herald and messenger of the gods, and hence the god of eloquence and speech.
Act_14:13
And for then, A.V.; whose temple was before the city for which was before their city, A.V. and T.R.; the multitudes for the people, A.V., as in Act_14:12. The priest of Jupiter. The words, ὁ δὲ ἱερεὺς τοῦ Διὸς τοῦ ὄντες κ . τ . λ ., may be construed in two ways—either as in the A.V., or the priest of the temple of Jupiter, etc., understanding, by a common ellipse, ἱεροῦ , or, ναοῦ , after Διός , as in the Latin phrase, "Ubi ad Dianae veneris;" "When you come to the temple of Diana," etc. But it is not a Greek phrase to speak of Jupiter being before the city, meaning the temple of Jupiter. Therefore the proper way of translating is to take the full phrase as being ὁ ἱερεὺς τοῦ Διός ναοῦ or ἰεροῦ , the article τοῦ belonging to ναοῦ , and Διός being, as in so many instances, without the article. The gates; viz. of the city. The temple was just outside the gates; the lame man, it is likely, sat inside near the gates through which men were passing in and out. Paul and Barnabas would address the -people in the square or open space inside the gates. Seeing a stir at the gates, and hearing that it was the priest of Jupiter coming with oxen and garlands to sacrifice to them, they immediately ran forward to prevent it. The ox was the proper sacrifice for Jupiter.
Act_14:14
But … heard of it for which … heard of, A.V.; garments for clothes, A.V.; sprang forth for ran in, A.V.; multitudes for people, A.V., as before. The conduct of Barnabas and Paul, in abhorring the honors offered to them, has been well contrasted with the profane vanity of Herod in accepting Divine honors (Act_12:23).
Act_14:15
Bring you good tidings for preach unto you, A.V.; vain things for vanities, A.V.; who for which, A.V.; the heaven and the earth for heaven and earth, A.V.; that in them is for things that are therein, A.V. For the declaration, We also are men of like passions with you, compare Peter's saying to Cornelius (Act_10:26), "Stand up; I myself also am a man." St. Paul finely contrasts the utter vanity, i.e. the impotence, lifelessness, uselessness, and unprofitableness of the idols, with the power of the living God, who by his word created heaven and earth and sea, and filled them all with beauty, shape, and life.
Act_14:16
The generations gone by for times past, A.V.; the nations for nations, A.V.
Act_14:17
And yet for nevertheless, A.V.; you from heaven rains for us rain from hearer, A.V. and T.R.; your for our, A.V. and T.R. Observe how the apostle adapts his preaching to his hearers. How different this address to the heathen Lycaonians from those to Jews and proselytes! Here he leads them from nature to God; there from prophecy to Jesus.
Act_14:18
The multitudes for the people, A.V.; from doing for that they had not done, A.V.
Act_14:19
But there came Jews thither for and there came thither certain Jews, A.V.; and having persuaded the multitudes, they stoned for who persuaded the people, and having stoned, A.V.; and dragged for drew, A.V.; that he was dead for he had been dead, A.V. But there came Jews, etc. Observe the persistent enmity of the unbelieving Jews. The same fickleness of the multitude which led those who had cried, "Hosanna!" to turn round and say, "Crucify him!" here led those who would have worshipped Paul as a god, now to stone him as a blasphemer. This is, doubtless, the instance to which St. Paul alludes when he says "Once was I stoned," (2Co_11:25).
Act_14:20
But for howbeit, A.V.; entered for came, A.V.; on the morrow for the next day, A.V.; went forth for departed, A.V. It is pleasing to observe the fidelity of the converts, who, in the face of violence and death, clave to the apostle, even when they thought he was dead. It does not appear how Barnabas escaped.
Act_14:21
Made many disciples for taught many, A.V.; returned for returned again, A.V.; to Antioch for Antioch, A.V. Made many disciples ( μαθητεύσαντες ἱκανοὺς ); comp. Mat_28:19. What admirable constancy thus to run fresh risks to life and limb in order to win souls to Christ!
Act_14:22
Exhorting for and exhorting, A.V.; through many tribulations we must for we must through much tribulation, A.V. St. Paul spoke from his own experience: "In labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft," etc. (2Co_11:23-27; see too 2Ti_3:10-12). It is very touching to see the tender care of the apostles for the young converts, lest they should fall away in time of persecution (see Act_15:36; 1 Thessalonians 'fit. 1, 5, 8; 1Pe_5:8-10).
Act_14:23
Appointed for them for ordained them, A.V. ( χειροτονήσαντες ); had believed for believed, A.V. The original meaning of χειροτονέω is "to stretch out the hand," and the substantive χειροτονία is used in the LXX. of Isa_58:9 for "the putting forth of the finger" of the A.V. But the common meaning of the verb is "to vote by stretching out the hand" and hence "to elect" by a show of hands (2Co_8:19), or simply "to appoint," without any reference to voting. In the choice of an apostle the election was by lot (Act_1:26), in the appointment of deacons the choice was by the people, how indicated we are not told (Act_6:5); the question here, on which commentators disagree, is whether the use of the word χειροτονέω indicates voting by the people, selection by the apostles, or simple creation or appointment. As χειροτονήσαντες is predicated of Paul and Barnabas, it cannot possibly refer to voting by the people, who are included in the able, as those on whose behalf the χειροτονία was made. It seems simplest and most in accordance with the classical use of the word and its use in Act_10:41 ( προκεχειροτονημένοις ), to take it in the sense of creation or appointment (see Steph., 'Thesaur.'). There is no reference to the laying on of hands. Elders (see Act_11:30, note; Act_20:17; and especially Tit_1:5, Tit_1:7, where we see that πρεσβύτερος was synony- mous with ἐπίσκοπος ). From πρεσβύτερος is formed prestos, priest, in French prestre, pretre. Comp. Act_13:3, for fasting and prayer as accompaniments of ordination. Hence in the Church ordinations are preceded by the Ember days. They commended them to the Lord (comp. Act_20:32). In Act_13:26 the word used is παραδεδομένοι .
Act_14:24, Act_14:25
They passed through for after they had passed throughout, A.V.; and for they, A.V.; spoken for preached, A.V.; to for into, A.V. Paul and Barnabas had come from Cyprus to Perga (see Act_13:13, note). Thence to Antioch, Iconium, Lystra, and Derbe. They now returned from Derbe by Lystra, Iconium, Antioch, Perga. But, instead of taking ship at Perga, after preaching the Word there they went down to Attalia, now Adalia or Satalia, the chief seaport of Pamphylia, some miles west of the month of the Cestrus, probably hearing that a ship was about to sail thence to Antioch. It does not appear that they made any converts or even preached at Attalia.
Act_14:26
They sailed for sailed, A.V.; committed for recommended, A.V.; had fulfilled for fulfilled, A.V.
Act_14:27
All things for all, A.V.; how that for how, A.V.; a door for the door, A.V. A door. The door is preferable, because "the faith" limits the door to one kind of opening. In Col_4:3 the case is a little different both in the A.V. and the R.V., though in the latter "the door of the Word" would be a truer rendering. Observe how the leading idea of the narrative is the conversion of the Gentiles. (See Introduction to the Acts.)
Act_14:28
They tarried for there they abode, A.V.; no little for long, A.V. Bishop Pearson reckons it a little more than a year; Lewin, "about a year;" Renan, "several months." No accurate statement can be gathered from St. Luke;s indefinite expression. With this chapter closes the account of St. Paul's first missionary tour. Cony-beare and Howson assign to it a duration of about nine months, from early spring, March, to November, when the sea would be closed; bringing him to Perga in May, and thence for the next five or six months into the mountains of Pisidia, where it was the custom for the inhabitants of the lowlands to congregate during the hot months. Others, however, as Lewin, think the circuit must have occupied "about two years;" Wieseler, "more than one year;" but Renan assigns to it "five years". "Conjectural estimates vary between two and eight years" ('Speaker's Commentary'). Lewin's estimate is, perhaps, the most probable. Whatever the exact period may have been, it was a time fruitful in consequences to the immortal interests of mankind.
II. THE DISCHARGE OF SUBSIDIARY DUTIES. It was an apostolic function to work miraculous cures: "signs and wonders were done by their hands" (Act_14:3). 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 "acknowledging the truth and power of the gospel which they were preaching (Act_14:1)! 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" (Act_14:2), 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" (verse 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. (Verses 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.
Act_14:7-20
I. THE INSUFFICIENT.
1. The hand of God in nature does not suffice. "The living God which made heaven and earth, and the sea, and all things that are therein," has "not left himself without witness" anywhere; everywhere he has "done good, and sent rain from heaven, and fruitful seasons, filling our hearts with food and gladness" (Act_14:15-17), pouring out, with the lavish hand of Divine beneficence, beauty and plenty, love and joy, peaceful memories and inspiring hopes, on to the path and into the heart of man. But what nations of the earth has this great gift of his hand saved from the most shameful and pernicious idolatry? How many thousands of hearts are there today that are not drawn by this to filial gratitude and holy service?
2. The miraculous does not avail (Act_14:8-13, Act_14:18). The healing of the man who had been lame from his birth, so far from producing a favorable effect and leading to a general acceptance of the Divine message, led to an outburst of idolatrous zeal. The people immediately deified the human agents and set about to worship them. If we turn back to the pages in which the miraculous appears—to the times of Moses, Samuel, Elijah, Elisha; or if we consider the treatment of our Divine Master himself, whose beneficent power reached so many human homes; or if we go on to the gifts (miraculous) enjoyed by the Corinthian Church, if indeed they can be truly said to have enjoyed them;—whithersoever we look, we see that the effect of the visibly supernatural was far less potent for good than we, in its absence, should have imagined it would be. Those who wait for the marked and unmistakable interposition of God before they take the one right step into the kingdom of Christ, before they "lay hold on eternal life," are most seriously imperiling their own souls (see Luk_16:31).
3. The exhibition of holy zeal is not sufficient (Act_14:14-17). Though Paul and Barnabas energetically disclaimed any title to be treated as gods, and resolutely refused the proffered honors, and though they were laboring without remuneration, and giving every possible proof of their disinterested love, yet they did not succeed in winning the strong esteem of the Lycaonians; these men proved fickle and faithless. Very soon indeed the hands that were diligently employed in paying sacrifice to the apostles were busy in hurling stones at them. Enthusiasm and even holiest heroism will not of itself prevail against the prejudice and passion of unrighteousness.
II. THE EFFICACIOUS. We know that there were disciples gained at Lystra, for they stood round and sheltered Paul when he was murderously assailed (Act_14:20). We also know that these disciples were gained by the preaching of the gospel (Act_14:7). We are not told here, but we are abundantly assured elsewhere, that the preaching of the truth was made effectual by the agency of the Holy Spirit of God. So that we may say that
(1) Divine truth was the weapon,
(2) the Holy Ghost the agent,
(3) human faith (see Act_14:9, illustration) the condition, of the successful work of the apostles at Lystra, as these will be of all efficacious ministry everywhere now.—C.
Act_14:21-23
I. THE FUNCTION OF THE CHRISTIAN LEADER in relation to the Christian novice. We gather from the action of the apostles on this occasion that it is the teacher's duty:
1. To be earnestly concerned for his young disciples, and to go out of his way to serve them. It would certainly have been the more desirable course, "after the flesh," to go through the Cilician Gates, and so home to Antioch, rather than return and face the enraged populace from whom they had been obliged to flee. But a deep sense of what was due to those whom they had induced to forsake their old faith and enter on a new and trying course constrained them to forego the inviting and to pursue the perilous path. To encourage those who are beginning to live the Divine life, and who will probably find themselves beset with unexpected and serious difficulties, we should hold ourselves ready to go far out of our way and to run some serious risks.
2. To impart additional instruction. The apostles not only repeated what they had said before, but they added sound Christian doctrine; especially they taught that we must expect to bear the burdens before we enter into the glory of our Lord; that it is through much tribulation we enter the kingdom (Act_14:22). Christian truth is large and deep. It has its portion for the idolater, another for the novitiate, another for the matured. The true Christian leader is he who varies his instruction in accordance with the spiritual condition of his disciples.
3. To exert a powerful personal influence, The apostles "confirmed the souls of the disciples, exhorting them to continue in the faith" (Act_14:22); i.e. they brought to bear on their minds and hearts all the moral influence which they could exert by the weight of their love and their urgent solicitation; they appealed to them by every consideration which would touch their souls to remain steadfast in the faith, loyal to the Lord their Savior.
4. To make permanent provision for Christian culture (Act_14:23).
5. To make them the object of earnest prayer (Act_14:23).
II. THE PART OF THE DISCIPLE. This is:
1. To recognize the earnestness of his spiritual guide, and to give him his best attention. We have no truer friend, none to whom we owe more, not one who has a greater claim on our reverent regard, than the teacher who has led us to God.
2. To expect a fair share of struggle and endurance. There is no kingdom, and certainly not the kingdom of God, to be entered without trying and even painful experiences. The Christian disciple must lay his account with this fact: he is to understand that whoever will follow Christ must take up his cross to do so (Mat_16:24); that there will be ridicule to be endured, opposition to be overcome, disappointments to be surmounted, inward evils to be subdued, many things that will demand a holy and elevated fortitude.
3. To submit to those who are appointed to exercise authority—the "elders in every Church;" and to avail himself of those means of grace and growth which they may institute.
4. To keep in view the consummation of Christian hope, the blessed kingdom of God. When trials thicken and duties multiply, when the new and better life is shadowed with dark clouds, when the way is long and toilsome, then the disciple is to look on and up, beyond the plains and hills of earth to the heavenly Zion, beyond the sufferings of the present to the glory which is to be revealed.—C.
Act_14:24-28
I. IT was BEGUN IN GOD. It was
(1) prompted by his Spirit (Act_13:2, Act_13:4);
(2) entered upon after seeking Divine guidance (Act_14:26). Paul and Barnabas went forth, the conscious workmen of God himself. They felt that what would be done through their instrumentality would be done "by God with them." All was, as all should ever be, "begun in him."
II. IN HIS STRENGTH IT WAS CARRIED ON AND COMPLETED. In his strength. The entire account, from beginning to end, conveys the idea that the apostles sought and found their strength in a Divine source; indeed, nothing less would have sustained them under the difficulties and sufferings of their mission. It was carried on and completed. It was a work "which they fulfilled"
(1) spite of Mark's discouraging defection (Act_13:13);
(2) notwithstanding the physical difficulties of traveling and the active animosity of the Jews;
(3) though every personal consideration would have led them to conclude it earlier (verse 21). Undeterred by any checks, untempted by any inducements, they went quite through their work—God's work—and did not cease to toil and to endure until everything was done they could do, not only to introduce but to establish the Christian faith in the heart of the heathen land they visited. Well is it for the Christian workman when it can be said of him that he "fulfilled" or finished his work. Sometimes
(1) weariness, or
(2) timidity, or
(3) dissatisfaction, or
(4) dissension overtakes the laborer even in the field of holy love, and he lays down his weapon and forsakes his work. Not his is the crown and the "Well done!" at the hand and the lips of the Lord.
III. IT WAS CROWNED BY A RECITAL TO THOSE WHOM THEY REPRESENTED. Paul and Barnabas were undoubtedly sent of God; but they also went as members of the Church at Antioch. That Church regarded them as its representatives, followed them with its sympathies, sustained them by its prayers, and received them back with its warmest welcome. And to that Church, gathered together for the purpose, they recounted" all that God had done with them "—a most suitable crown to a noble work. With eager, sympathetic, rejoicing spirits the assembly must have received the narrative. How grateful must have been the psalms, how fervent the prayers, how heartfelt the congratulations, that followed! A work is not crowned until its story has been told to those who had a real and living part in its initiation and its procedure.
IV. IT WAS FOLLOWED BY INVIGORATING REST (verse 28)—the rest of
(1) happy human fellowship and
(2) appreciated service.—C.
Act_14:27
I. THE CHRISTIAN FAITH IS FIRST PRESENTED TO THOSE WHO HAVE BEEN BROUGHT UP IN SOME FORM OF ERROR. It was opened, through the hand of Paul, to the Gentiles, and multitudes entered in thereat. This may be said when—
II. THE CHRISTIAN FAITH IS TAUGHT TO CHILDREN. Then it is gradually widened as their intelligence opens; it is not long before it is sufficiently open for the soul to pass through and hold intimate and living converse with the Divine Friend.
III. THE CHRISTIAN FAITH IS FIRST PRESENTED TO THE MIND IN AN APPRECIABLE FORM. Always essentially and fundamentally the same, the truth may be represented in such form as to be wholly inappreciable by some minds; but, on the other hand, it may be unfolded in such wise as exactly to meet the needs and satisfy the cravings of the soul. Then there is an opening through which the satisfied intellect can pass, and where the soul may feed and be sustained. Or when—
IV. THE CHRISTIAN FAITH IS FIRST URGED ON THE CONSCIENCE WITH DIVINE POWER. When all material considerations Rink into insignificance and the soul feels, profoundly, that the living truth of God as revealed in Jesus Christ is the one supreme and sovereign thing, then the door is opened wide, through which the soul should pass without delay, for on the inner side of it is
(1) rectitude,
(2) peace,
(3) usefulness,
(4) eternal life.—C.
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.
Act_14:8-20
I. THE SUFFERER AND HIS FAITH.
1. His complaint was congenital, and, according to ordinary ways of thinking, incurable. This brings all the more his faith into relief. It is the very power and property of faith to conquer what seems to reason unconquerable. It is impossible to show that any diseases are in themselves incurable; they may baffle human skill, but not the healing energy of God.
2. "Faith comes by hearing, and bearing by the Word of God." The sufferer seizes on the truth that God is a Savior, and that in him is to he found full, present, immediate salvation from passing ills. Faith realizes the unseen as if it were the seen.
3. Faith recognized by the minister of God. Paul sees that the lame man has faith to be healed. There is sympathy between souls in God. The minister of God's mercy, of Christ's saving energy, is directed to his object, and the object is directed to him. If God has entrusted us with a good to dispense, it will not be long before we find the soul who needs it. So Paul bids the sufferer arise; the word of authority is echoed by the consciousness of new power in the sufferer's breast: he rises, he walks, he bounds with joy. It is a representation of what ever will take place and does take place when true words are spoken to the souls of men. Oh, let us believe in the energies of the soul, by which we may lay hold on Divine power in our own weakness, both that we may receive good and impart it to others!
II. THE EFFECT ON THE MULTITUDE.
1. They thought that they were receiving a visit from the gods. The air of the ancient world was full of such stories. Doubtless the story of Zeus visiting Philemon and Baucis was well known to them. These so-called "myths contain a deep meaning; they are prophecies of the human heart, of that intercourse between God and man which the gospel declares to be the fact of facts in religion.
2. They were mistaken in the mode of the truth. Paul was not Zeus, nor was Barnabas Hermes. But they were not mistaken as to the substance of the truth. They were mistaken in offering worship to men like themselves, but not mistaken in the heart-instinct by which they recognized behind the healing power put forth the energy of God. The understanding may be in error when the heart speaks true. When this is the case, instruction, missionary effort, has always hopeful ground to work upon. The error and unbelief of the heart alone is invincible and fatal.
III. THE CONDUCT OF THE APOSTLES.
1. Their horror and indignation. They rend their garments, and rush into the crowd with exclamations of astonishment and anger. We must be capable of a holy anger if we are capable of a holy love. Worship belongs to the Divine alone. What would the apostles say now to the worship of their bones or other relics, real or pretended?
2. Their clear protest. "We too are men of like passions." Suffering, sorrowing humanity is no object of such honors. To accept them is to dishonor the Divine majesty, and to do injustice at the same time to ordinary humanity. The true teacher will never magnify himself, and will ask for nothing more than serious attention to his arguments and teachings. If the teacher shows that he considers himself on a level with ordinary humanity, the unconverted and self-humiliated will look up with hope of their own deliverance from misery; and the awakened are warned not to confound the imperfections of the teacher with the substance of his message. The treasure is in earthen vessels, that the excellency of the power may be of God, and not of us.
3. True views of God set forth.
(1) He is the living God; and all in the world not derived from him and resting on him is of no value. All worship directed to finite objects misses its supreme mark, and is a vanity, a "nothing." The idol itself is" nothing in the world." "All love is lost save upon God alone."
(2) He is the Creator. This is a thought brought into emphasis in the preaching and teaching of St. Paul, as in his Epistle to the Romans and his discourse on Mars' Hill. Having made all things, he contains all things in himself. Man is his creature; and if man offers even his whole self upon the altar to God, God but receives his own.
(3) He respects the freedom of man. The nations were suffered to walk in their own ways and to work out their own course of life. And in their aberrations they justified the truth and ways of God. Our freedom is our solemn heritage for weal or for woe. No explanation can be found for the dark facts of human sin, except that which goes back to the freedom of the soul to decide between good and evil.
(4) The unfailing goodness of God. The seasons fail not; food and enjoyment are provided out of the abundance of the earth. In every happy and healthy mood of mind the heart breaks into song, and thanks God for the boon of existence. In every sunny scene, every glimpse of pure and healthy happiness and domestic joy, there is the reflection of the "joy of God to see a happy world." "God is wisdom, God is love; "—this is the refrain of the heart true to itself; nor can the occasional discords of bodily pain or mental perplexity mar the sweetness of the music or obscure the clearness of the evidence.—J.
Act_14:21-28
I. CHARACTERISTICS OF THE CHRISTIAN PREACHER,
1. He is not to be cast down by disappointment nor defeated by opposition. Faith, tried by fire, proves its enduring quality. The more the apostle suffers, the more glowing becomes his love. He returns, as if by irresistible attraction, to the scene of defeat. It is just those souls which resist us that we must mark out for conquest; they will be well worth perseverance to gain.
2. He is ever seeking for new worlds to conquer for the kingdom of Christ. Ever planting and propagating the Word in virgin ground, the motto of the missionary is, "To-morrow to fresh fields and pastures new."
3. His cares and duties are manifold. This is suggestively brought out by the different words employed. He "evangelizes;" i.e. he announces the good news of the kingdom; he proclaims, or preaches, in the proper sense, Christ. Next, he "instructs" ( μαθητεύειν ) the converts, so that they become disciples, i.e. men taught and ever learning more of Christian truth. He also "strengthens," or "confirms," Christian believers, by calling to mind and applying the old truths. He "exhorts," bringing the force of personal love and suasion to bear on the will, "speaking from the heart to the heart." To keep men in the faith is no less an anxiety than to bring them into it.
4. He is the comforter, He sheds a light upon man's troubles, by showing that it is through them the path lies to the kingdom of God.
"The path of sorrow, and that path alone,
Leads to that land where sorrow is unknown."
Christianity glorifies suffering; apart from it, we sink amidst them into a cheerless pessimism or a blind resignation,
5. He has to take part in the government and guidance of communities, The appointment of officers ever the different Churches is here mentioned. Christianity is a social as well as an individual life, and social life must have its organization. If we carefully study this short passage (Act_14:21-23), we find in it a compendium of the Christian minister's duties. Truly—
"'Tis not a cause of small import,
The pastor's care demands."
II. THE BLESSINGS ATTENDANT ON THE PREACHING OF THE GOSPEL.
1. Reflex blessings on the mind and heart of the preacher; assurance through suffering and trial and experience of Divine help. Even if a man sees but little present fruit of his labor, he has reason to thank God for the effect upon his own spirit and character of a work so holy on the souls of others. Discimus docendo. We learn by teaching; and he that watereth is watered himself.
2. To those who receive the message. Instead of the wild irregularity of passion and fancy, Christian order and sobriety takes possession of the soul. Idle fables are driven out by the Divine Word.
3. To the supporters and messengers of missionary work. Joyous was the welcome, great the thanksgiving at Antioch when the missionaries came back. And so ever; refreshment of faith, broadening of sympathies, quickening of intelligence, ever follows upon the receipt of good news from the fields of Christian work, and opening of new doors to the free passage of the Word.—J.
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.
Act_14:8-18
I. A REAL TRIAL OF THE APOSTLES.
1. Of their faithfulness to the truth. Had they been willing, as the Church afterwards was, to mingle heathenism with Christianity, they might have accomplished more in captivating the minds of the people.
2. Of their humility and self-sacrificing zeal. They put aside men's worship that they might be free to serve God. What an example to their successors!
3. Of their inspired wisdom and discretion. They knew how to restrain an excited people whose homage might easily be turned into fury. They made the occasion an opportunity for preaching a gospel of love and purity.
II. AN EXAMPLE OF THE WORLD'S WANT OF THE TRUTH AS IT IS IN JESUS.
1. Gaping after wonders. Led by priests; worshipping men of like passions with themselves. Ignorant of the true character of God. Ungrateful in the midst of his abundant mercies. Unobservant of the witness which he bears to himself in nature and in the course of providence.
2. The glad tidings brought into the midst of such a world. At first not understood; but the preachers must follow the example of the apostles, and, beginning at the testimony which surrounds men in their own life, lead them to the higher truth of revelation. Missionaries should study the field in which they labor.—R.
Act_14:19-28
I. THE EXPERIENCE OF THE FIRST MISSIONARY JOURNEY A PREPARATION FOR THE FUTURE.
1. The necessity of patience.
2. The importance of making the work thorough and confirming the weak.
3. The relation of aggressive work to orderly Church life. Both in the new Churches elders appointed, and at Antioch all rehearsed.
II. The preciousness of RISING FAITH REQUIRES A JEALOUS WATCHFULNESS, even at the risk of personal suffering. It was dangerous for Paul and Barnabas to visit the same places again, but "the souls of the disciples" were more in their eyes than their own comfort or even safety.
1. True confirmation is a recognition of present grace.
2. The experience of the more advanced should help the new converts and the young. The Church has ranch neglected this duty.
3. Trouble must always attend faith. The blessings which we care not to fight for we shall soon lose.
4. The appointment of superintending elders is apostolic. They were doubtless from among the new Churches themselves, but chosen with discretion and in dependence on the blessing of God. All done with prayer and self-denial. The presence of the Lord the one true sanction.
III. THE REHEARSAL OF SPIRITUAL SUCCESSES a great encouragement to God's people.
1. In the gathered Church, not merely in private; for the Church is the true center from which all proceeds and to which all is brought.
2. The true missionary work is that which the Church maintains in its united capacity. Individual and isolated efforts are not so likely to be blessed.
3. The special importance of the mission of Paul and Barnabas in showing the open door of faith to the Gentiles. Such a fact could not have wielded the same influence had it not been rehearsed thus solemnly to the assembled brethren. Antioch was now the pledged source of light to the Gentile world.—R.
Act_14:22
I. CONFIRMATION OF FAITH. Continue in the faith—both objective and subjective; not a creed alone, if that was given at all, but the real root or spiritual life. Faith was discipleship.
II. CONFIRMATION IN THE FELLOWSHIP OF