Exegetical and Hermeneutical Commentary of Acts 14:21
And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and [to] Iconium, and Antioch,
21. and had taught many ] Better, “and had made many disciples.” Perhaps “Gaius of Derbe,” whom St Luke mentions as one of Paul’s companions in a subsequent journey (Act 20:4), may have been one of these. This is the more probable because he is there mentioned in the same clause with Timothy, who undoubtedly was converted by St Paul during this visit to Lycaonia.
they returned again ] Going back over the ground which they had travelled before, that they might provide for the spread of that seed of the word which they had imperilled themselves so greatly to sow.
Fuente: The Cambridge Bible for Schools and Colleges
Had taught many – Or, rather, had made many disciples (margin).
To Lystra – Act 14:6.
And to Iconium – Act 14:1. We have here a remarkable instance of the courage of the apostles. In these very places they had been persecuted and stoned, and yet in the face of danger they ventured to return. The welfare of the infant churches they deemed of more consequence than their own safety; and they threw themselves again into the midst of danger, to comfort and strengthen those just converted to God. There are times when ministers should not count their own lives. dear to them Act 20:24, but when they should fearlessly throw themselves into the midst of danger, confiding only in the protecting care of their God and Saviour.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. Preached the Gospel to that city] Derbe, a city in the same province. See Clarke on Ac 14:6.
They returned again to Lystra, and to Iconium] Behold the courage of these Christian men! They counted not their lives dear to them, and returned to do their Masters work in the very places in which they had been so grievously persecuted, and where one of them had been apparently stoned to death! The man who knows he is God’s ambassador, and that his life depends on his fidelity to his Master, knows he has nothing but his God to fear.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Had taught many; had made many disciples by teaching, and also by baptizing of them, Mat 28:19. For as by circumcision they were made Mosess disciples, so by baptism they are made Christs disciples.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21, 22. they returned . . . toLystra, Iconium, and Antioch, confirming the souls, &c.AtDerbe, Paul was not far from the well-known pass which leads downfrom the central tableland to Cilicia and Tarsus. But his thoughtsdid not center in an earthly home. He revisited the places where hehad been reviled and persecuted, but where he had left as sheep inthe desert the disciples whom his Master had enabled him to gather.They needed building up and strengthening in the faith, comforting inthe midst of their inevitable suffering, and fencing round bypermanent institutions. Undaunted therefore by the dangers thatawaited them, our missionaries return to them, using words ofencouragement which none but the founders of a true religion wouldhave ventured to address to their earliest converts, that “wecan only enter into the kingdom of God by passing through muchtribulation” [HOWSON].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when they had preached the Gospel to that city,…. To the inhabitants of it, as they did in every place where they came, even the pure Gospel of Christ, the good news, and glad tidings of life and salvation by him:
and had taught many; or made them disciples, their ministry being blessed to bring many to the faith of Christ:
they returned again to Lystra; where Paul had been stoned:
and to Iconium; where both Jews and Gentiles, and the magistrates of the city, had attempted to use them ill, and to stone them:
and Antioch; that is, in Pisidia, as before; where a persecution was raised against them, and from the coasts of which place they were expelled; so fearless were they of danger, and so zealous to promote the interest of Christ, and the good of souls.
Fuente: John Gill’s Exposition of the Entire Bible
When they had preached the gospel to that city ( ). Having evangelized (first aorist middle participle) that city, a smaller city and apparently with no trouble from the Jews.
Had made many disciples ( ). First aorist active participle of from , a learner or disciple. Late verb in Plutarch, to be a disciple (Mt 27:57 like Joh 19:38) and then to disciple (old English, Spenser), to make a disciple as in Mt 28:19 and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city.
They returned to Lystra and to Iconium, and to Antioch ( ). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Mt. Taurus by which Paul and Silas will come to Derbe in the second tour (Ac 15:41-16:1), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work.
Fuente: Robertson’s Word Pictures in the New Testament
Taught [] . More correctly, made disciples of, as Rev. See on Mt 13:52.
Many. See on Luk 7:6.
Fuente: Vincent’s Word Studies in the New Testament
1) “And when they had preached the gospel to that city,” (euangelizomenoi te ten polin ekeinen) “And having evangelized that city (the city of Derbe),” Act 14:20; Act 15:7. Gaius, called a Derbian, may be one of the disciples made there at that time, Act 20:4; perhaps also mentioned, Rom 16:23; 3Jn 1:1-14.
2) “And had taught many,” (kai matheteusantes hikanous) “And when they had made (taught) many disciples,” or made many disciples there, in obedience to the command of their Lord, thru the church and great commission, Mat 28:19-20: Joh 20:21; Act 1:8. This is evidence that the gospel was not preached in vain, Psa 126:5-6; Isa 55:10-11.
3) “They returned again,” (hupestrepsan) “They returned,” or turned again, the second time. In spite of the opposition, persecution, and even stoning of Paul, he and Barnabas returned to Lystra to give courage to the disciples and the church in that place, Act 14:1-2; Act 14:5-7; Act 14:19.
4) “To Lystra, and to Iconium, and Antioch.” (eis ten Lustran kai eis Ikonion kis (eis) Antiocheian) “Into the three (cities) of Lystra, Iconium, and Antioch,” where they had already preached the gospel.
Fuente: Garner-Howes Baptist Commentary
10.
LYSTRA, 11. ICONIUM, 12. ANTIOCH. Act. 14:21 b Act. 14:23.
Act. 14:21 b
they returned to Lystra, and to Iconium, and to Antioch,
Act. 14:22
confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God.
Act. 14:23
And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed.
Act. 14:21 b Act. 14:23 It is just as important to confirm the saints as it is to convert the sinners. It must have been with this thought in mind that Paul and Barnabas retraced their steps to revisit these brethren.
By consulting the map you can notice that when Paul and Barnabas arrived in Derbe they were not a great distance from Pauls home town of Tarsus. What a temptation it must have been to tarry here in Derbe where no persecution hindered until such a time as the weather permitted travel through the mountain passes and then to journey homeward through Tarsus of Cilicia. But there was a higher call than that of self-preservation and security. It was the call of the need of the children they had begotten in the gospel. To these persons Paul and Barnabas had not imparted the word only but their very selves. How readily is the truth received when its application is seen in the lives of those who speak it. So it was that when Paul and Barnabas urged these brethren to remain faithful and to remember that through many tribulations we must enter into the kingdom of Heaven, those to whom the words were spoken could see their literal fulfillment in the lives of those who spoke.
The thought of appointing for them elders in every city carries the idea of being chosen by vote. Lest we obtain from this thought the impression that there was here carried out a church election note this quotation from Cunningham Geikie:
Yet it would be a great mistake to imagine that because the election of officers rested with the congregations, their nominations for election was unrestrictedly left to them. Such an arrangement would at any time invite rivalries, disputes, and divisions While, in such assemblies as the earliest churches there would, at least in the case of those gathered from the Gentiles, be very little security for the right persons being selected. Where the voters were of such a class that Paul could describe them, to themselves, as foolish, weak, base, despised, beneath notice, or, in other words, the very humblest . . . . and that not only in circumstances or position, but even in morals and necessarily in corresponding ignoranceit would have been contrary to every dictate of prudence to leave them without guidance. The fitting persons for office would, therefore, we may assume, be indicated by the apostles or by the rulers whom they had accepted and set apart. (Pages 291292.)
487.
What is meant by points 101112?
488.
What temptation must have presented itself to Paul when he arrived in Derbe?
489.
Why was the truth so readily received and followed by the disciples of these cities?
490.
What is the kingdom of heaven spoken of here?
491.
Explain the procedure of the appointing elders in these cities?
Fuente: College Press Bible Study Textbook Series
(21) And had taught many.Better, made many disciples. The word is the same as in Mat. 28:19. Among these we may note Gaius, or Caius, afterwards conspicuous as one of St. Pauls companions (Act. 20:4). The work done implies a stay of, it may be, some months duration. During this time the violence of the hostility of the Jews at Antioch and Iconium had probably subsided, and the Apostles could revisit those cities, as they retraced their steps, without any great danger.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Taught many At Derbe, as at neither of the last three places, Paul seems to encounter no persecution, but to have won many converts. The simple omission of any mention of persecutions strikingly coincides with Paul’s own account in 2Ti 3:11, where Paul reminds Timothy of his persecutions at Antioch, at Iconium, at Lystra, and there stops. Paley draws a striking argument from this plainly undesigned coincidence between the Acts and the Epistle to prove the authenticity and the truth of both.
Here terminates the journey of the apostle, and from this point he retraces his steps, by Lystra, Iconium, and Antioch, mainly by the route which he came, to the Mediterranean, thence by sea to the great Syrian Antioch whence he started. A few hours’ journey eastward from Derbe would have brought him to the Syrian Gates, whence he could have taken a shorter route to metropolitan Antioch, visiting by the way his native Tarsus. But objects nearer to his heart even than his home and kindred lay in the route he took.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when they had preached the gospel to that city, and had made many disciples, they returned to Lystra, and to Iconium, and to Antioch, confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the Kingly Rule of God.
Once they had established a group of disciples in Derbe who could have blamed them if they had taken the opportunity offered to make for the nearby port of Perga only a few miles away (they had come round in a circle), the port at which they had first arrived on landing in Pamphylia (Act 13:13)? As they looked back it must have seemed such a long time before. Behind them were hostile towns. Before them could have been an almost immediate pleasant voyage home. But they did not go home. Instead they went back, back the sixty miles to Lystra where Paul had been so severely treated and left for dead, back the further twenty four miles to Iconium from which they had fled in danger of imminent stoning, back the further eighty miles to Pisidian Antioch from which they had been expelled so forcefully, and this in order that they might make strong the souls of the disciples at each place, and exhort them to continue in the faith, and remind them that through many tribulations we must enter into the Kingly Rule of God.
Thus does Luke make clear, as he has done all along, that as the word of God advances and triumphs, persecution and tribulation inevitably follow in its wake. Christians who are having an easy ride need to look at their foundations, for if they are serving the Lord truly they can be sure that Satan will not allow them to left alone for long.
One encouraging thing about these words is the assurance that in each of the cities and towns were sufficient believers to be formed into a church. None had been mentioned at Lystra, but there had been converts nevertheless.
Fuente: Commentary Series on the Bible by Peter Pett
Paul and Barnabas Return to Antioch Act 14:21-28 gives us the account of Paul and Barnabas returning to strengthen the disciples as they made their way back to the church at Antioch.
Act 14:21 “and had taught many” – Comments This was a profitable work of God.
Act 14:23 “and had prayed and fasted” – Comments This is a part of Christian work.
Act 14:23 Comments Note how Paul took the first step in setting up order in the church. He ordained elders before he ordained a pastor. This was perhaps because a group of elderly people would tend to make wiser decisions that one lone pastor, who might easily get puffed up with his position. But how could Paul ordain elders so quickly after their conversion? Perhaps the answer lies in the fact that many of Paul’s early converts were Jews, who knew the Scriptures well from a child. One example of this would be Apollos, who was an Alexandrian Jew, and mighty in the Scriptures before his conversion.
Act 18:24-25, “And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.”
Act 14:28 Comments Many scholars will place the dates of Paul’s first missionary journey at A.D. 45-47 and the first Jerusalem Council at A.D. 50. Thus, Paul and Barnabas would have spent about two years in their home church of Antioch (A.D. 48-49)
Fuente: Everett’s Study Notes on the Holy Scriptures
III. Paul and Barnabas, on returning to Antioch [in Syria], pass through Lystra, Iconium and the Pisidian Antioch, strengthening and encouraging the newly-formed congregations in those places, and completing their organization
Act 14:21-28
21And when [after] they had preached the gospel12 to that city, and had taught many [gained numerous disciples]13, they returned again [om. again] to Lystra, and to Iconium, and14 Antioch, 22Confirming [Strengthening] the souls of the disciples, and exhorting them to continue in the faith, and [teaching them] that we must through much tribulation [many afflictions] enter into the kingdom of God. 23And when they had ordained [chosen] them elders in every church, and had prayed with fasting, they commended them [congregation, they commended them with prayer and fasting] to the Lord, on whom they [plup. had] believed. 24And after they had passed throughout Pisidia, they came to Pamphylia. 25And when they had preached [spoken] the word in Perga, they went down into Attalia: 26And thence sailed [away] to Antioch, from whence they had been recommended [commended] to the grace of God for the work which they [had now] fulfilled. 27And when they were come [But after they had arrived here], and had gathered the church [congregation] together, they rehearsed15 [announced] all that [how much] God had done with them, and how [that ] he had opened the door of faith unto the Gentiles. 28And there16 they abode long [not a little] time [in intercourse] with the disciples.
EXEGETICAL AND CRITICAL
Act 14:21-23. a. And when they had preached the gospel in that city, etc.The preaching of the Gospel in Derbe seems to have been followed by the happiest results; the statement that the apostles had made disciples, permits us to assume that the converts were quite numerous. [And as Derbe is not enumerated, 2Ti 3:11, with Antioch, Iconium, and Lystra, as the scene of any of Pauls sufferings, we may perhaps infer that none befell him there. (Alf.).Tr.]. It is, besides, not probable that the two missionaries hastened to depart from this city, where their labors met with no opposition.From this point they returned to Syria, without, however, taking the road which was, geographically, the nearest, namely, through the province of Cilicia, which bordered on Lycaonia on the south-east; their course at first conducted them further from Syria, through the same cities which they visited on their approach to Derbe. They can have had no other motive in proceeding in such a direction than that of visiting all the congregations which had been gathered on this missionary journey, and, of establishing them more firmly, both in their external and their internal affairs. As the circumstances seemed to impose this duty on them, they revisited, after leaving Derbe, the three cities of Lystra, Iconium, and Antioch in Pisidia, in which they had successfully founded congregations.
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 formwords and acts; partly, an indirect formprayer 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 implies that here includes or ), that the way to the kingdom of God, would necessarily () 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 , 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: . 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? 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 , 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. ( 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 himfidei 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 () 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 ( ) with the prayers of the Antiochian congregation (Act 13:3) that the protecting grace of God might attend them (. . . ). This journey, which may have occupied Paul and Barnabas during a period of two or three years (4648 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;( is not equivalent to [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 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 Ghosta 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 , 1Th 1:9.Tr.].The 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.
DOCTRINAL AND ETHICAL
1. The conception of the kingdom of God, as indicated in Act 14:22, obviously includes something that lies beyond the bounds of this world, and cannot refer exclusively to the latter; we are told that we can enter into the only through many . These are the road, not the place of destinationthe gate, not the house itself. And yet, those who endure these , are already devout and believing souls, who abide in faith ( ). As long as they are passing through , they have not yet entered into the kingdom of God. That kingdom, therefore, as it is obvious, lies beyond these , and is a kingdom of blessedness. Those who walk through tribulations, already walk in faith, and are members of the church of Christ. Still, they belong to the church militant; after they have entered in, they belong to the reigning and triumphant church, to the . The Church and The kingdom of God, are not equivalent terms: the former is the court; the latter, the sanctuary, or, rather, the Holiest of all [Heb 9:2-3].
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 rulingof 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 ()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 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 ( , Act 14:27)He opened the door of faith unto the Gentiles. The apostles undoubtedly completed (, 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 gloryall 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.
HOMILETICAL AND PRACTICAL
Act 14:21. And when they had preached returned to Lystra, etc.With what ardent love the heart of the apostle must have been inspired, if, after having been stoned, he immediately returned to that city, and, far from surveying his enemies with imbittered feeling, could resume the preaching of the Gospel with meekness and pitying love, firmly resolved not to discontinue his labors, although the result should be his death! Ought not such earnestness of purpose, while it puts us to shame, also cheer and encourage us? (Ap. Past.).The wounds of the apostle are still bleeding; yet he already resumes the preaching of the cross of Christ; his very wounds preach concerning the power of faith. (Leon. and Sp.).
Act 14:22. Confirming the souls, etc.Behold here the work of the ministry, in its whole extent: I. , to preach Christ, Act 14:21; II. , to instruct individuals, and make them disciples, Act 14:21; III. , to strengthen and establish in faith and sanctification, Act 14:22; IV. , 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 comingit 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 Fathers 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 performedthe door of the teachers mouththe door of the hearers earand 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 lifefables yield to the divine word, Act 14:23-25); III. On those who send the messengers (increase of faithdeeper 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 Christianswe. (Therefore, be not alarmed). II. The necessity of walking itmust. (Therefore, do not draw back). III. Its nature; it is rude and long, but not made by usthrough much tribulation. (Therefore, do not despond). IV. Its end: salvationinto 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:
[12]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 in Act 14:20 and . in Act 14:21. Tischendorf remarks here as follows, in the note, p. LXIX.: : punctis positis rursusque deletis C prposuit . . . . . This reading precisely agrees with that of text. rec.Tr.]
[13]Act 14:21. b. [For the words: had taught many, the margin of the Engl. Bible furnishes the following more literal version of .: had made many disciples. (Wiclif, Tynd., Cranmer, Geneva, Rheims: had taught many.).Alexander (Commentary) translates: having discipled many.Tr.]
[14]Act 14:21. c. [Lach. (and latterly, Tisch.), and Alf. with whom de Wette concurs, prefix both to ., and to ., 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.]
[15]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 .Tr.]
[16]Act 14:28. [ before ., 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.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
21 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,
Ver. 21. They returned again to Lystra ] The love of Christ constrained them to imperil themselves for his glory; for the promoting whereof they loved not their lives unto the death, Rev 12:11 . The lodestone, we know, draweth iron; yea, sendeth forth his attractive virtue to the absent needle, through the box of wood, wherein it is inclosed; and pierceth through the table to the iron under it. Let our love to Jesus Christ break through all.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21. . ] They were not far from the famous pass, called the ‘Cilician gates,’ which leads direct into that province: but, notwithstanding all that had befallen him, Paul prefers returning by the churches which he had founded, to a short and easy journey to the coast by his own home.
Fuente: Henry Alford’s Greek Testament
Act 14:21 . .: continuous preaching, present participle, and the result, many disciples; not “having taught many,” A.V., but “had made many disciples,” R.V., cf. Mat 28:19 . No doubt they pursued the same course as at Lystra, and again we have direct proof that the teaching of the Gospel was not in vain: it is therefore quite unwarrantable to suppose that Paul’s speech at Lystra indicates the powerlessness of the message of the Gospel in contact with deep-rooted heathenism (Bethge); in Act 14:22-23 we have abundant proof that Paul had not limited his first preaching in Lystra to truths of natural religion, for now on his return the disciples are bidden , and they are commended to the Lord, , “on whom they had believed”. No persecution is mentioned at Lystra, with which cf. 2Ti 3:11 . : how they were able to do this after they had been recently expelled, cf. Ramsay, Church in the Roman Empire , p. 70 ff., and McGiffert, Apostolic Age , pp. 190, 191 no permanent disability could be inflicted on them by the magistrates, and the person expelled might return after a little, especially if new magistrates had been appointed in the interim. Moreover, on their return journey the Apostles may have refrained from open and public preaching, and devoted themselves rather to the organisation of the Christian communities. (There is therefore no ground for Hilgenfeld’s and Wendt’s reference of Act 14:19 to a different source from the verse before us.) At the same time the courage of the Apostle is also noteworthy: “neque enim securum petit, ubi instar emeriti militis otio fruatur, sed etiam repetit loca, in quibus paullo ante male tractatus fuerat,” Calvin.
Fuente: The Expositors Greek Testament by Robertson
when they had = having.
had taught = having made disciples of. Greek. matheteuo. Only here, Mat 13:52; Mat 27:57; Mat 28:19.
Fuente: Companion Bible Notes, Appendices and Graphics
21. .] They were not far from the famous pass, called the Cilician gates, which leads direct into that province: but, notwithstanding all that had befallen him, Paul prefers returning by the churches which he had founded, to a short and easy journey to the coast by his own home.
Fuente: The Greek Testament
Act 14:21. ) very many.-, they returned) with saving power [salutari oper].
Fuente: Gnomon of the New Testament
Act 14:21-28
THEIR RETURN TO ANTIOCH IN SYRIA
Act 14:21-28
21 And when they had preached the gospel to that city,-Derbe was not so large a city as Lystra, and after Paul and Barnabas had evangelized in that city, they were ready to return or go elsewhere. It seems that they were not disturbed by the Jews at Derbe; neither do we know how long they remained in Derbe. They are now at the end of their first missionary tour and are ready to return. Derbe was the frontier city of the Roman Empire ; the shortest route from Derbe to Antioch in Syria would have been to have gone by land through Cilicia and visited Tarsus, Pauls native city, and on through the kingdom of Antiochus to Antioch, but they chose to return and visit the churches that they had established. So they returned to Lystra, and to Iconium, and to Antioch in Pisidia.
22 confirming the souls of the disciples,-Confirming is from the Greek episterizontes; it is used here and in Act 15:32 Act 15:41. Each time the word is used in Acts it has reference to the churches. It means to make more firm, to give additional strength. The churches were encouraged to continue in the faith, which means that they were to remain steadfast. The faith, as used here, comes from the Greek tei pistei, and means more than trust or belief; it may have the meaning of the entire gospel. These new converts were from heathenism, and were persecuted ; some family ties had been broken, social ties severed, and they were in need of encouragement. So Paul exhorted them that we must endure great tribulations in order to enter into the kingdom of God. The new converts were thus warned of the persecution and tribulation that would befall them. Paul here recognizes that the kingdom of God had been established and that these Christians were in it.
23 And when they had appointed for them elders in every church,-Here it seems that Paul and Barnabas had established churches at the different places where they had preached. Church, as used here, means the local congregation. The congregations needed some form of organization; hence, elders were appointed. The rulers in these little groups of disciples were elders or bishops. Elders here is from the Greek presbuter ous. It means here men of age and dignity; these leaders were selected from the elderly men who presided over the assemblies, and managed the affairs of the church. Elders is the term used in speaking of Jewish communities, while bishops is the term applied in speaking of Gentile communities. The solemn duties and responsibilities were impressed upon them by prayer and fasting; in this way they were commended to the Lord, on whom they had believed. It seems that this was done in the public assembly where the prayers were offered. To be commended to the Lord was to be entrusted with the responsibilities of carrying on the work of the church, which was the work of the Lord. They had trusted the Lord in becoming disciples, and now they are entrusted with the Lords work. It should be noted that the elders were appointed in every church. There was a plurality of elders in each church; this is the New Testament order. Nothing is said about the mode of appointing the elders. The word appointed is from the Greek cheirotoneo, and originally means to extend the hand; cheir means hand, and teino means to stretch; hence, the original meaning was to stretch forth the hand, to vote by show of the hands; finally it came to mean to appoint with the approval of an assembly, and then to appoint without regard to choice. Various interpretations have been given to this; writers and commentators who favored the Episcopal form of church government have said that it meant the imposition of hands to set the persons apart for the office of elders; those who favored the Presbyterian form of government have said that it meant to select and set apart men that may have been previously elected or chosen by the members; those who favored the Congregational form of church government have held that it implied a selection of officers by the members. Since the New Testament does not tell us how the elders were appointed, it seems that any method which promotes unity and does not violate a principle may be used.
24-26 And they passed through Pisidia,-It seems that they returned by the same route that they had traveled in reaching these points. Antioch was in Pisidia. After leaving Antioch on their return, they passed through Pisidia and into Pamphylia. They preached in Perga; they retraced their steps until they came to Perga; here they halted. It was the place where John Mark had left them, and on their first visit we are not told that they preached in Perga. We are not told what success they had in Perga at this time. On their return journey, instead of taking ship at Perga, they crossed by land to Attalia; this was a seaport of Pamphylia, and from here they sailed to Antioch in Syria, from whence they had been committed to the grace of God for the work which they had fulfilled. Luke, the historian, does not record any of the events that took place from the time that they set sail from Attalia until they arrived at Antioch in Syria. They had accomplished the work to which they had been consecrated; they are now back at their starting point and ready to give a report of their work.
27-28 And when they were come, and had gathered the church together,-When they returned to Antioch the church was gathered together; that is, the church assembled to hear the report that Paul and Barnabas had to make. They had many experiences to rehearse; Paul could tell them about the persecution and suffering that he had had to endure. In the report they gave God praise for all that had been done; they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles. After reporting what God had done with them in converting the Gentiles, they tarried no little time with the disciples at Antioch. We do not know how long they remained at Antioch. It seems that they left Antioch about A.D. 44 or 45, and it is estimated that they were gone on the first tour two or three years. We know that they were back in Jerusalem in A.D. 50; hence, they must have remained in Antioch no little time, or about two years.
SUMMARY OF PAULS FIRST JOURNEY
Distance from Antioch in Syria to Seleucia, sixteen miles by land; Seleucia to Salamis, ninety miles by water; Salamis to Paphos, one hundred fifty miles by land; Paphos to Perga, one hundred fifty miles by water; Perga to Antioch in Pisidia, one hundred miles by land; Antioch in Pisidia to Iconium, sixty miles by land; Iconium to Lystra, eighteen miles by land; Lystra to Derbe, twenty miles by land; total distance, six hundred four miles.
Of the six hundred four miles from Antioch in Syria to Derbe two hundred forty miles were made by water. The return journey was about the same distance, which would make twelve hundred eight miles; this was a long journey at that time with the ancient modes of travel. Paul and Barnabas had traveled the twelve hundred eight miles and had established more than half a dozen churches within the two or three years that they were gone on this journey.
Questions on Acts
By E.M. Zerr
Acts Chapter 14
Who are “they” of verse one?
How came they in this city?
Into what building did they go?
What races could be found in there?
State the effectiveness of the preaching.
Which race led out in opposition?
To whom did they make their appeal?
With what success?
Did this shorten the stay of the preachers?
In what manner did they speak?
How did the Lord demonstrate his approval?
State condition of the city as to unity.
Why the word “apostle” in the plural?
What classes made an assault upon them?
Did they accomplish their purpose?
How did the apostles avoid being taken?
What did they do in this territory?
What unfortunate person was found at Lystra?
State his attitude toward Paul’s preaching.
What was he told by Paul to do?
Describe his reaction to the command?
Was the reaction of the people favorable?
What beings did they say had come among them?
From what region would such come?
Was their devotion sincere?
Who prevented the sacrifice attempted?
What classification did Paul claim with them?
How should his preaching affect their practice?
State the one origin of all things.
Did God permit all nations walk in their own ways?
Without what did he not leave himself?
In what did this consist?
Did heathen have this witness?
State affect of Paul’s speech.
From where did Paul receive his next persecution?
Had he ever been in those places?
What could they have against him?
Tell what they accomplished with the people.
Why or when did they draw Paul out of the city?
Does the writer say he was dead?
Did any inspired man ever say he was dead hcre?
As the disciples stood round what did Paul do?
To what place did he go?
Was he afraid to preach at this place?
What shows his experience at Lystra did not hinder?
Tell what they did for the souls of the disciples.
Exhorting them to what?
How enter into the kingdom of God?
What did they ordain?
How generally were they provided?
Note whether one or more were provided.
To whom were they commended?
After this what did the apostles do?
At what place did they end this journey?
What importance was attached to this place?
After arriving what meeting did they call?
What did they rehearse?
Tell what special report they made.
What would give this fact unusual interest?
Tell what is said concerning their stay here.
Acts Chapter Fourteen
Ralph Starling
In Iconium troubles continued,
But many believed both Gentiles and Jews.
Long time they were able to preach the Word,
But many of the city were not of one accord.
Feelings between Jew and Gentile worsened.
Conditions for the apostles became uncertain.
With the assaults and threats to stone them,
They fled to the cities o Lyconia.
At Lystra they met a man crippled from birth.
Paul saw he was a man of real worth.
Having heard Paul he had faith to be healed.
Paul, said, stand up and it was a done deal.
The people said they were Gods like men.
Oxen and Garlands were brought to sacrifice for them.
The apostles rent their clothes and explained,
But the people could hardly be restrained.
Jews from Antioch and Iconium had Paul stoned,
But he survived and continued to travel on.
They visited the saints in several cities,
Exhorting and appointing Elders kept them busy.
After visiting more cities they returned to Antioch.
Reporting the door of the Gentiles had been unlocked,
And the work they had been sent to fill
By Gods grace they had fulfilled.
Fuente: Old and New Testaments Restoration Commentary
taught many: Gr. made many disciples, Mat 28:19,*Gr.
Lystra: Act 14:1, Act 14:6, Act 14:8, Act 14:19, Act 13:14, Act 13:51, Act 15:36, Act 16:2, 2Ti 3:11
Reciprocal: Dan 11:33 – understand Act 14:7 – General Act 16:1 – to Derbe
Fuente: The Treasury of Scripture Knowledge
Act 14:21. And when they had preached the gospel to that city, and taught many. The work at Derbe appears to have been very successful: the converts to the religion of Jesus were numerous, and the apostles evidently met with no opposition in any quarter here. Among their disciples at Derbe was that Gaius, mentioned Acts 4. Paley calls attention to a striking undesigned coincidence between the history of the Acts of this portion of Pauls life and the Second Epistle to Timothy, Act 3:11 : In the apostolic history, Lystra and Derbe are commonly mentioned together; in 2Ti 3:11, Antioch, Iconium, Lystra are mentioned, not Derbe. And the distinction will appear on this occasion to be accurate, for Paul in that passage is enumerating his persecutions; and although he underwent grievous persecutions in each of the three cities through which he passed to Derbe, at Derbe itself he met with none. The Epistle, therefore, in the names of the cities in the order in which they are enumerated, and in the place at which the enumeration stops, corresponds exactly with the history.
Fuente: A Popular Commentary on the New Testament
Observe here, The great and good use which the apostle makes of his miraculous recovery: he is no sooner upon his legs, but he travels to Derbe, to preach the gospel. Nothing do the faithful ministers of Christ more fervently desire, and more diligently endeavour, than to lay out their lives, their strength, their time, their all, for God, in his service, and to his glory.
Yet observe farther, That notwithstanding the apostles were persecuted at Lystra and Iconium, yet they returned thither again; having planted churches there, they go back to water their own plantations which they had newly made. It is not enough that the seed of the word be sown, it must be watered also, languish and die.
But what did the apostles do, when they returned to visit their newly-planted churches?
Ans. They confirmed and established them in the doctrine of the gospel; they exhorted them to steadfastness and perseverance in their holy religion, and armed them against their fears of affliction and persecution, for the sake of Christ and his holy religion; acquainting them, that they must through much tribulation enter into the kingdom of heaven.
Afflictions like the waters of Marah, must be met with in their way to the heavenly Canaan; there is no coming at the crown but by the cross: the Head having been crowned with thorns, it is unsuitable that the feet should tread on roses.
Christianity is the doctrine of the cross, which the ministers of Christ ought to let their people understand and know, that they may not “think strange of the fiery trial, as if some strange thing had befallen them; but rather rejoice, inasmuch as they are partakers of the sufferings of Christ; that when his glory shall be revealed, they may be glad also with exceeding joy.” 1Pe 4:12-13
Fuente: Expository Notes with Practical Observations on the New Testament
Act 14:21-22. And when they had preached, and taught many Namely, at Derbe; and, it seems also, in Galatia and Phrygia: see Col 4:13. Greek, , having made many disciples; they returned again to Lystra, &c. Being doubtless directed so to do by the Spirit; confirming the souls of the disciples Whom they had converted in their former journey; exhorting them to continue in the faith With a steadfastness becoming the evidence and importance of it; and testifying that we must through much tribulation Which will unavoidably lie in our way; enter into the kingdom of God A kingdom which, however, will amply recompense us for all the sufferings that we shall meet with in our way to it. The cross was eminently the way to the crown in those days: the Head, says Zanchy, having been crowned with thorns, it is not fit the feet should tread on roses: an easy way to heaven is a false one.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
21, 22. Having been compelled to fly from Antioch to Iconium, and from Iconium to Lystra, wading into deeper dangers at every step, who can tell the feelings with which the wounded missionary enters the gate of another heathen city, bearing visible marks of the indignity he had suffered, to excite the contempt of the people? We know, from the expression given to his feelings on some other occasions, that now they must have been gloomy indeed. But he who brings light out of darkness caused a refreshing light to shine upon the darkening pathway of his faithful servant, by granting him here a peaceful and abundant harvests of souls. (21) “And when they had preached the gospel in the city, and made many disciples, they returned to Lystra, Iconium, and Antioch, (22) confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God.” Luke passes hurriedly over these scenes; but the uninspired imagination loves to linger among them, to sympathize with the suffering apostles in their afflictions and comforts, and also with the congregations in the four cities, as the two brethren, who had come among them like visitors from a better world, were bidding them farewell, and leaving them to make their own way through many temptations into the everlasting kingdom of God.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Act 14:21-28. Close of the First Tour.The places already visited are now taken in the reverse order, but no further information is given about them.
Act 14:23. An appointment of elders is made (cf. Tit 1:5) in each church; the institution takes place in each case with prayer and fasting. The word translated appointed (AV ordained) denotes strictly a popular election by voting (cf. 2Co 8:19; Didach, xv. 1), though it may also be used of cases where there is no popular vote. The elder is in Titus also called bishop: he is a local functionary, with no duties except to his own church. In Act 11:30 the elders at Jerusalem are those presiding over the church there.
Act 14:24. The journey is retraced but Cyprus is not visited again: from Attalia, the port of Perga, they sail to Antioch or rather to Seleucia, its port.
Act 14:27. The importance of the journey is that it proves that the gate of faith is opened by God to the Gentiles.
Fuente: Peake’s Commentary on the Bible
Verse 21
Lystra, &c.; the very cities from which they had just been expelled.
Fuente: Abbott’s Illustrated New Testament
14:21 {7} And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and [to] Iconium, and Antioch,
(7) We must go forward in our calling through a thousand deaths.
Fuente: Geneva Bible Notes
The missionaries confined their labors to the Galatian province on this trip. They did not move farther east into the kingdom of Antiochus or the province of Cilicia that Paul may have evangelized previously during his time in Tarsus. Tarsus stood some 160 miles east of Derbe. Instead they retraced their steps to encourage, instruct, and organize the new converts (cf. Act 18:23). [Note: See David F. Detwiler, "Paul’s Approach to the Great Commission in Acts 14:21-23," Bibliotheca Sacra 152:605 (January-March 1995):33-41.] Apparently they did more discipleship than evangelism on this return trip to the cities where the apostles’ lives had been in danger. They warned the new converts that they too should expect persecution (cf. Gal 4:13; Gal 6:17; 2Ti 3:11). The "kingdom of God" evidently refers to the messianic kingdom. Entrance into it was still future for these disciples when the missionaries gave them this exhortation. Though Christians will not go through the Tribulation, we will experience tribulation before we enter the Millennium (2Ti 3:12).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
4. Paul and Barnabas’ return to Antioch of Syria 14:21-28