Exegetical and Hermeneutical Commentary of Acts 14:14
[Which] when the apostles, Barnabas and Paul, heard [of,] they rent their clothes, and ran in among the people, crying out,
14. Which when the apostles heard of ] As they did first from the clamour and excitement of the would-be worshippers.
ran in among the people (multitude)] The best MSS. read “sprang forth among the multitude,” and this is no doubt the correct reading. They were horror-stricken at what was contemplated, and with garments rent to shew, by signs as well as by words, their repudiation of such worship, they sprang forth from the house, through the vestibule, and into the midst of the crowd, that they might put an end to the delusion of the people. Cp. 2Ki 18:37; 2Ki 19:1.
Fuente: The Cambridge Bible for Schools and Colleges
Which, when the apostles – Barnabas is called an apostle because he was sent forth by the church on a particular message (Act 13:3; compare Act 14:26), not because he had been chosen to the special work of the apostleship – to Dear witness to the life and resurrection of Christ. See the notes on Act 1:22.
They rent their clothes – As an expression of their abhorrence of what the people were doing, and of their deep grief that they should thus debase themselves by offering worship to human beings. See the notes on Mat 26:65.
Fuente: Albert Barnes’ Notes on the Bible
They rent their clothes; which was a sign of their greatest detestation of, and sorrow for, such abominations.
And ran in among the people, crying out; expressing their greatest zeal for the glory of God, and earnestness to hinder the idolatry of this people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14-18. when . . . Barnabas and PaulheardBarnabas is put first here, apparently as having beenstyled the “Jupiter” of the company.
they rent their clothes andran inrather (according to the true reading), “ranforth.”
among the people, crying out. . . Sirs, why do ye these things?This was something morethan that abhorrence of idolatry which took possession of the Jews asa nation from the time of the Babylonish captivity: it was thatdelicate sensibility to everything which affects the honor of Godwhich Christianity, giving us in God a reconciled Father, alone canproduce; making the Christian instinctively feel himself to bewounded in all dishonor done to God, and filling him with mingledhorror and grief when such gross insults as this are offered to him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Which when the apostles Barnabas and Paul heard of,…. As they quickly did, such a multitude being about the doors of the house, where they were: it may be observed, that Barnabas is here called an apostle, as in Ac 14:4 and is placed before Paul, not as being greater than he, but because of the opinion these Heathens had of him: they rent their clothes; as the Jews did, and were obliged to do, when they heard any blasphemy; [See comments on Mt 26:65].
And ran in among the people; in great haste, showing great concern of mind, and much indignation and resentment, at what they were about to do:
crying out; aloud, and with great vehemence, that all might hear, and to express the greater dislike of the action.
Fuente: John Gill’s Exposition of the Entire Bible
Having heard (). Such elaborate preparation “with the multitudes” ( ) spread rumours and some who spoke Greek told Paul and Barnabas. It is possible that the priest of Jupiter may have sent a formal request that the visiting “gods” might come out to the statue by the temple gates to make it a grand occasion. They rent their garments (). First aorist active participle from , old verb to rend in two. Like the high priest in Mt 26:65 as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods!
Sprang forth (). First aorist (ingressive) active indicative of (note ), old verb, here only in the N.T. It was all a sign of grief and horror with loud outcries ().
Fuente: Robertson’s Word Pictures in the New Testament
Ran in [] . A feeble translation, even if this reading is retained. The verb means to leap or spring. The best texts read ejxephdhsan, sprang forth, probably from the gate of their house, or from the city gate, if the sacrifice was prepared in front of it.
Crying out [] . Inarticulate shouts to attract attention.
Fuente: Vincent’s Word Studies in the New Testament
1) “Which when the apostles, Barnabas and Paul, heard of,” (akousantes de hoi apostoloi) “Then the apostles, Barnabas and Paul repeatedly hearing such,” and realizing the import or consequence of such, Act 12:21-23; Exo 20:1-2.
2) “They rent their clothes,” (diarreksantes ta himatia heauton) “Began rending their garments,” tearing their clothes as a public expression of disapproval and rejection of worship and/or the kind of adoration that was planned for them, Act 14:13. This was an expression of Jewish abhorrence of what was about to occur.
3) “And ran in among the people, crying out,” (eksepedesan eis ton ochlon krazontes) “Rushed out into (among) the crowd, or sprang out among the masses of people, crying out,” so as to stop the people, to deter them from making a sacrifice in their honor or as gods unto them. They were resisting the devil in a religious matter, Jas 4:7; 1Pe 5:8-9. Even Jesus refused to enter into a bowing session of worship with and to the devil, Mat 4:9-10.
For Paul and Barnabas to have accepted worship in a service presided over by the priest of heathen worship would have publicly identified them and their worship of Jesus Christ and His church as subservient or secondary to worship of Jupiter, Act 4:12; Col 3:17; Eph 3:21.
Fuente: Garner-Howes Baptist Commentary
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14. When the apostles had heard. In that Paul and Barnabas rent their garments, and leapt into the midst of the multitude, it appeareth thereby how zealous they were for the glory of God; [no;] being content only to speak to the people, − (29) they troubled the preparation of the sacrifice so much as they are able. It cometh to pass sometimes that even hypocrites refuse excessive honor; but they rather provoke the simple to give it them with their reigned modesty. There was no such thing in Paul and Barnabas; for they declared, both by words and also by all gesture of body, that they were so far from taking pleasure in that worship which the men of Lystra gave unto them, that they did utterly detest it. This is holy anger, wherewith the servants of God must be inflamed so often as they see his glory profaned and overthrown by the sacrileges of men. And, assuredly, no man shall be able otherwise to serve God sincerely and faithfully, unless he put on that affection of jealousy, whereof Paul speaketh in the Second Epistle to the Corinthians, ( 2Co 11:27) that those men to whom the Lord hath committed the charge of his Church be no less courageous and stout to defend the glory of their Lord, than a husband is vigilant to defend his wife’s chastity. −
Therefore, we must take good heed that we suffer not that honor to be given us which may darken the glory of God; but rather so soon as there appeareth any profaning of God’s glory, let this heat break out, whereof we have an example in Paul and Barnabas. And though the teachers of the Church ought especially to be imbued with zeal, yet there is no one of the godly which ought not to be sore displeased, when he seeth the worship of God polluted or given to some other; because it is written of all, −
“
The zeal of thine house hath eaten me up, and the rebukes of them that rebuked thee fell on me” − ( Psa 69:10.) −
And if so be it holy men being yet compassed about with the flesh did so greatly detest idolatry, how shall we think them to be affected now, when they are stripped out of all the affections of the flesh? When as the world abuseth their names and persons unto superstition, it thinketh it doth them a great pleasure; but it is greatly deceived. For they will stand up first against their worshippers, and will indeed declare that they never make more account of anything, than that the worship of God might remain whole and sound to him. Moreover, there can be no greater injury done to them, than when the honor which is taken from God is given to them; which must needs be when any divine thing is ascribed and given them. −
Whereas Luke saith that Paul and Barnabas did rent their garments, it appeareth by other places of Scripture that this rite and custom was used among the men of the east country, so often as they would by external gesture express either great sorrow or detesting of any thing. When Luke calleth Barnabas an apostle together with Paul, he extendeth the signification of the word farther than unto the chief [primary] order which Christ appointed in his Church; like as Paul maketh Andronicus and Junias excellent among the apostles. But if we should speak properly, they were evangelists and not apostles; unless peradventure because Barnabas was made Paul’s fellow in office, we place them both in like degree of office, so may he be truly called an apostle. −
(29) −
“
Verbis non contenti,” not contented with words.
Fuente: Calvin’s Complete Commentary
(14) Which when the apostles, Barnabas and Paul, heard of.They were, we may believe, in the house, within the court-yard, and therefore did not see the sacrificial procession; but they heard the noise of the multitude, perhaps also of some sacrificial hymn, and asked what it meant.
They rent their clothes.The act is obviously recorded as that of men who are startled and surprised, and is altogether incompatible with the theory that they knew that they had been taken for deities and were expecting such honours. On the act of rending the clothes, see Note on Mat. 26:65. It was the extremest expression of horror, hardly ever used except in deprecation of spoken or acted blasphemy. How far it would be fully understood by the heathen population of Lystra may be a question, but its very strangeness would startle and arrest them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Apostles heard of From the performance of the miracle the apostles had evidently retired to their lodging place, and had known nothing of this sacrificial movement, so that they now first hear of their own deification. A Jesuitical policy might have induced them to accept the worship in order to transfer it to the divine Jesus.
Among the people We would rather suppose that these words were uttered at first from the threshold of the door, and reiterated in various forms after rushing among the crowd.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the large crowd, crying out and saying, “Sirs, why do you do these things?’
Once Barnabas and Paul realised what was happening they instantly repudiated any such idea. Tearing their clothes in order to immediately demonstrate their deep concern, they sprang forward and called on the men, no doubt in Greek, to desist, asking why they behaved in this way. Then they took the opportunity to proclaim the truth. There is nothing stereotyped about the message. It is based specifically on the situation, although it only gives the gist of the message because we probably only have the first part of it.
Fuente: Commentary Series on the Bible by Peter Pett
The horrified speech of Paul:
v. 14. Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,
v. 15. and saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein;
v. 16. who in times past suffered all nations to walk in their own ways.
v. 17. Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness.
v. 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them. Evidently there was here a bilingual situation which complicated matters. While the inhabitants of the city were fully able to use the Greek language in business and matters of every-day life and could also understand the missionaries very well, their language of religion was the tongue which they had always employed for that purpose. Very likely Paul and Barnabas did not understand the outcries of the people. for though Paul, at least, had the gift of tongues. 1Co 14:18, it does not follow that it was in his power at all times. But the news of the intended sacrifice was soon brought to the ears of the two apostles, either while they were still busy with their teaching, or when they had returned to their lodgings. Shocked beyond measure by the very thought of the pretended sacrifice. Paul and Barnabas both tore their mantles in token of deep grief, distress: and horror, Gen 37:29-34; Jos 7:6, and sprang out among the crowd, shouting loudly meanwhile to attract attention quickly. They called out: Men, what is this that you are doing? They explained that they were men, human beings, with the same affections as the citizens of Lystra. They had the same powers and appetites, needed food and clothing in the same way, and were subject to death like all other human beings. They did not preach themselves nor present themselves for adoration, but were messengers with a good, a wonderful news of salvation, namely, that the people of Lystra should turn themselves, turn entirely away from these vanities which they were professing and practicing, their idols and their worship, in doing so, they should turn to the living God, the one God who was the Author and Dispenser of life. For this true God it was that had made the heaven and the earth and the sea and everything that is in them. See Act 17:24. The living God had given evidence of His power and life in the act of creation; the God of creation and the God of redemption is one. Paul here, as a wise and careful missionary, appealed to the knowledge of natural religion, in order to build upon it the beauty of revealed religion, in the admonition of Paul that the people should turn from the vanity and foolishness of their idolatry it was implied that their ways had been wrong ways. God had, in times that were now past and should never return, shown great forbearance and patience in letting all the nations go their own ways. He did not strike down and destroy the heathen that had turned to idolatry, but permitted them to live: since there was always the chance of their searching for, and learning to know, the true God, chap. 17:30. Nevertheless, as Paul points out, even during those times God did not leave Himself unattested. His continuous beneficent activity and goodness was manifested in His doing good; in His granting from heaven, whence all good things come, Jas 1:17, rains and fruitful seasons, in His filling their hearts with food and good cheer. Purposely he says “hearts” and not “bodies,” since he wants to lead his hearers away from a mere care of the body and this present life to the care of their immortal soul. It was a tactful, but none the less impressive reminder of the fact that they had not been guiltless in times past, since the evidence of God’s creative power and of His providence had been apparent on every hand to lead them to search more diligently for the true God. The speech barely quieted the people and prevented their carrying out the intention of offering sacrifices to Paul and Barnabas. The behavior of the two missionaries serves as an example for the missionaries of our days. To yield to, to accommodate the Christian religion to, sinful, idolatrous practices, with the specious plea that it is necessary to gain the people’s confidence, is always foolish. The confidence of people cannot be held by a denial of the truth. Every form of enmity toward God, of idolatry, of the service of mammon, of the world, of sin, must be branded as such, not by a tactless zeal, but as the matters come forward for attention. Upon the basis of such instruction the preaching of the Gospel may then be built up and true and saving faith be wrought by the Spirit of God.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 14:14-15 . ] Perhaps an inhabitant already gained by them for Christ brought intelligence of the design.
. . . .] from pain and sorrow . See on Mat 27:65 . Not: as doing penance for the blinded people, as Lange imagines.
] they sprang out (from the gate, to which they had hastened from their lodging) among the multitude . The simple representation depicts their haste and eagerness.
] see on Luk 16:2 .
. . .] , Chrysostom.
] of like nature and constitution . Comp. Plat. Tim. p. 45 C, Pol. p. 409 B, comp. p. 464 D; Jas 5:17 .
] contains what is characteristic of the otherwise : we who bring to you the message of salvation, to turn you from these vain, i.e. devoid of divine reality ( gods ), to the living (true) God . . does not thus mean cohortantes (Heinrichs and Kuinoel), but retains its proper import; and the epexegetical infinitive states the contents of the joyful news. It may be cleared up by supplying , but this conception is implied in the relation of the infinitive to the governing verb . See Lobeck, ad Phryn. p. 753 f.; Khner, II. 647, ad Xen. Anab. v. 7. 34.
] masculine (not neuter ), referring to the gods, present in the conception of the hearers, such as Zeus and Hermes, who yet are no real gods (1Co 8:4 ff.).
] significant epexegesis of the , whereby the of the polytheistic deification of the individual powers of nature is made very palpable. Comp. with the whole discourse the speech to the Athenians (“sublimiora audire postulantes,” Bengel), chap. 17.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 Which when the apostles, Barnabas and Paul, heard of , they rent their clothes, and ran in among the people, crying out,
Ver. 14. They rent off their clothes ] In token of their holy indignation and utter detestation; they knew the Lord’s jealousy would soon smoke against any that shall but cast a lustful look at his glory (which is as his wife, and which he will “by no means give unto another,” Isa 42:8 ). By this act of theirs therefore they show how they abhorred the motion or mention of any such matter.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. ] See note on Act 14:4 .
The Apostles were within : on being told, they rushad forth , into the crowd.
Fuente: Henry Alford’s Greek Testament
Act 14:14 . .: how, we are not told; whether, as Blass supposes, they had returned to their lodgings, and hurried forth to the city gates when they heard what was going on, or whether, later in the day, they hurried from the city to the temple when they heard of the approaching sacrifice, we do not know, and a better knowledge of the localities would no doubt make many points clearer. The crowd who had seen the miracle, Act 14:11 , would naturally be eager to follow the priest to the sacrifice, , Act 14:13 . : in token of distress and horror, cf. Gen 37:29 ; Gen 37:34 ; Jos 7:6 ; Mat 26:65 ; frequently in LXX, and several times in 1 Macc. : Act 16:29 , see critical notes.
Fuente: The Expositors Greek Testament by Robertson
Which when, &c. = But the apostles, Barnabas and Paul, having heard.
rent. Compare Mat 26:65.
ran in = rushed in. Greek. eiapedao. Only here and Act 16:29. The texts read ekpedao, rushed out. Used by medical writers of a bounding pulse.
among = to. Greek. eis. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
14. ] See note on Act 14:4.
The Apostles were within: on being told, they -rushad forth, into the crowd.
Fuente: The Greek Testament
Act 14:14. , having rent asunder) By this very action, not graceful in itself, but done gracefully [becomingly, i.e. for a good end, to avert idolatry], they showed that they were not gods; for God does not deny Himself: whereas they deny that they are gods. Also, they spring in among the people, and cry as one would do in case of a conflagration, or other sudden and great danger.
Fuente: Gnomon of the New Testament
Establishing the New Believers
Act 14:14-28
In Pauls address we have distinct anticipations of the early chapters of the Epistle to the Romans. How fickle a mob is! Now, enthusiastic loyalty; again, disappointment and rejection. Today, Hosanna; tomorrow, Crucify. Cease ye from man, whose breath is in his nostrils.
It has been supposed by some that the trance of 2Co 12:1-21 took place at the time of Pauls stoning in Lystra. It must have been sorrow indeed to awaken from such a vision to the suffering of his battered body. But that scene, no doubt, gave him the love and devotion of the young Timothy and his mother and grandmother. See Act 16:1-2. On Pauls next visit to Lystra, this son, whom he had begotten in the sore anguish of that hour, was to become his devoted attendant.
In spite of the treatment Paul had received, he returned to the city, Act 14:21. Back to the stones! Naught could stay his ardent spirit, if only disciples were to be won or confirmed in their faith for the Master, Act 14:22. Everywhere these intrepid missionaries found the blood-stained track of the Cross, but they filled up to the brim the measure of their opportunity. This will be possible for us all only when we are such that God can co-operate with us as our fellow-worker and open the door.
Fuente: F.B. Meyer’s Through the Bible Commentary
the apostles: Act 14:4, 1Co 9:5, 1Co 9:6
they: 2Ki 5:7, 2Ki 18:37, 2Ki 19:1, 2Ki 19:2, Ezr 9:3-5, Jer 36:24, Mat 26:65
Reciprocal: Gen 37:29 – he rent Gen 37:34 – General Gen 41:16 – It is not Jos 7:6 – rent 2Sa 1:11 – rent Est 4:1 – rent Mar 14:63 – his Act 10:26 – Stand Act 12:23 – because Act 19:30 – Paul
Fuente: The Treasury of Scripture Knowledge
EXPEDIENCY OR PRINCIPLE
Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things?
Act 14:14-15
After healing the lame man, St. Barnabas and St. Paul were to be worshipped as gods by the populace. They refused the homage; they rejected it with horror. Of course they did; how could they do otherwise, how could they commit such a sin against God, against the very principle they were come to teach, as to accept it? How, indeed, except on the principle of expediency?
I. The principle of expediency.How much they might have gained by accepting it. How, on the principle of seeing good in things evil, they might have recognised in the shout The gods are come down to us in the likeness of men, a glimmering idea of the Incarnation; by joining themselves on this broad platform, how they might have conciliated a hearing for the great Christian doctrine. Then again by keeping the people in good humour, how great an influence they might have retained over them, and led them to a willing and pleasant intercourse, nay, even more directly, what influence they might have held over them, and ordered them to receive the new doctrines and practise the new rites of worship. And how easy to argue that there was no sin when they themselves inwardly rejected the worship, or pleaded that it was only accepted by them representatively for the God Whom they served. How easy, in fact, to argue that to do a great right, they might do a little wrong, and without any surrender of the truth in their own hearts might ally themselves with the people, and in the bond of universal brotherhood lead them by means of their own errors to the knowledge and the practice of the truth. The temptation was just to accept for the moment a little offering of homage, and in so doing to win the whole city to their way of thinking.
II. What should be our answer when the strife of tongues is fierce; when the glare of infidelity fixes its glance of hate upon the Cross; when friends seem few, and the faith is assaulted, and mens hearts wax cold in love, and the voice of popular opinion speaks of universal brotherhood at the expense of the Fatherhood of God, or of general agreement on condition of renouncing everything that is positive enough to make a bulwark or a bond; when we are told we dare not speak of orthodoxy, and that truth is exactly what every one of the millions of men chooses to think it is; when, on the other hand, we are wooed softly to surrender and to retain our popularity at the expense of our principles; when we are told that we shall win more souls by surrendering disputed points; or when within ourselves our own weaknesses beg us not to forfeit our character for liberality and good-nature, not to put before our people, if we are priests, doctrines which are unpalatable, and not to practise, if we are laymen, observances which provoke scorn or dislike, when the temptation is to surrender a little truth that we may gain a great deal in the eyes of menwhat must our answer be? The answer in effect of St. Barnabas and St. Paul at Lystra, the answer of our Lord in the wilderness, Get thee behind Me, Satan, for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.
Rev. G. C. Harris.
Illustration
Ignorant of the native dialect, the Apostles did not know what the crowd were saying, and withdrew to their lodging. But meanwhile the startling rumour had spread. Lycaonia was a remote region where still lingered the simple faith in the old mythologies. Giving ready credence to all tales of marvel, and showing intense respect for any who seemed invested with special sacredness, the Lycaonians eagerly accepted the suggestion that they were once more favoured by a visit from the old gods. Before the gate of the town was a Temple of Zeus, their guardian deity. The priest of Zeus rose to the occasion. While the Apostles remained in entire ignorance of his proceedings he had procured bulls and garlands, and now, accompanied by festive crowds, came to the gates to do them sacrifice. St. Paul and St. Barnabas were the last to hear that they were about to be the centres of an idolatrous worship, but when they did hear it they were horror-stricken to an extent which a Gentile could hardly have understood. Rending their garments, they sprang out with loud cries among the multitude, imploring them to believe that they were but ordinary mortals like themselves, and that it was the very object of their mission to turn them from these empty idolatries to the one living and true God.
Fuente: Church Pulpit Commentary
4
Act 14:14. Apostles Barnabas and Paul. The first word is from APOSTOLOS which Thayer defines, “A delegate, messenger, one sent forth with orders.” The outstanding idea in the word is, “one sent.” Both these men had been “sent” out by the church at Antioch (chapter 13:3, 4), and hence were apostles of that church. It is true that. Paul was an apostle of Christ independent of the church at Antioch, but when the two are mentioned together as apostles, it means their commission from that church. They manifested much displeasure at the attempt to treat them as gods.
Fuente: Combined Bible Commentary
Act 14:14. Which when the apostles, Barnabas and Paul, heard of. In this place, and also in Act 14:4 of this chapter, Paul and Barnabas are styled apostles. These two distinguished and devoted men, after a long period of trial, were formally (Act 13:2) set apart by the solemn act of the Church of Antioch, acting under the express direction of the Holy Ghost, to this high and singular position in the community of Christians. The special work for which these new apostleships were created, was the great mission to Gentile lands. St. Paul makes mention of the rank of St. Barnabas, Gal 2:9, and even more definitely in 1Co 9:6.
(On the office of an apostle, see a short Excursus at the end of the chapter.)
They rent their clothes. This was the ordinary Jewish mode of expressing horror at hearing or seeing anything that was impious; the act consisted in tearing the garment from the neck in front down to the girdle. Preparations for this act of adoration must have been going on for some time. No doubt many of the awe-struck and amazed bystanders in the public place where the miracle of healing took place, exclaimed at once that the two strangers were the gods once more among them, and the word passed from mouth to mouth in Lystra: but the speech of Lycaonia suggested nothing to the Hebrew apostles, and the preparations were all complete, and the victims crowned with their garlands for the sacrifice, before the unsuspecting apostles were aware of the idolatrous homage which was intended for them.
Fuente: A Popular Commentary on the New Testament
14-18. Nothing could have been more unexpected or more painful to the humble missionaries, than a demonstration of this kind. The purpose of the priest and the crowd with him was, doubtless, communicated to them before the rites were commenced. (14) “Which when the apostles Barnabas and Paul heard, they rent their clothes, and ran into the crowd, crying aloud, (15) and saying, Men, why do you do these things? We are men of like passions with yourselves, preaching the gospel to you, that you should turn from these vanities to the living God, who made the heavens and the earth, and the sea, and all things that are in them; (16) who in generations past suffered all the Gentiles to go on in their own ways; (17) although he did not leave himself without testimony, doing good, and giving you rains from heaven, and fruitful seasons, filling your hearts with food and gladness. (18) And by saying these things they with difficulty restrained the people from offering sacrifice to them.”
The habit of rending one’s clothes under the influence of sudden passion, which Paul and Barnabas had inherited from their ancestors, and fell into on this occasion, appears very singular to the taste of western nations. The earliest historical traces of it are found in the family of Jacob, and the example of Job; and the latest in the instance before us, which is the only one recorded of the apostles. How so childish and destructive a custom could have originated, it is difficult to imagine; but when once introduced, it is easy to see how it might be transmitted by imitation, until the use of more costly garments would put a stop to it with the economical, or the the restraints of a more enlightened piety would mollify the passions of the religious. It was, certainly, very inconsistent with the calm self-possession inculcated by Christ and the apostles; but we can excuse Barnabas and Saul on this occasion, in consideration of their early habits, which often spring unexpectedly upon men in a moment of sudden excitement.
In describing their effort to restrain the idolatry of the multitude, Luke once more reverses their names, saying Barnabas and Saul, as he did before the conversion of Sergius Paulus. This is because Barnabas was called Jupiter, and was the chief figure in this scene. The care with which Luke changes the order of their names, according as one or the other is most prominent, confirms what we have said of the pre-eminence of Barnabas previous to the commencement of this missionary tour.
Though Barnabas, on this occasion, received the chief honor at the hands of the people, yet Paul continued to play the part of Mercury which the people had assigned him; for the speech to the idolaters bears unmistakable marks of his paternity. Mr. Howson notices the coincidence between the exhortation to the Lystrians, that they “should turn from these vanities to the living God,” and his remark to the Thessalonians, that they had “turned from idols to serve the living and true God;” between the remark that “in generations past God suffered the Gentiles to go on in their own ways,” and his statement to the Athenians, that “the times of this ignorance God had overlooked;” and finally, between the argument by which he proves that God had not left himself without testimony among the heathen, and that in Romans, where he says (to quote the common version,) “The invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse.” To which I would add, that the coincidence in thought between this speech, so far as reported, and that made in Athens to another company of idolaters is so striking, that the latter might be regarded as the same speech, only modified to suit the circumstances of the audience and the peculiarities of the occasion.
The speech and manner of the apostles finally brought the people back to their senses. It was a sad disappointment to know that their wonderful visitors were only men like themselves, and this conviction left them in great bewilderment as to the nature of the superhuman power which Paul had exerted.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Tearing one’s robe was a common way Jews expressed grief and, in this case, horror over blasphemy (cf. Mar 14:63). Usually they tore the robe for about four or five inches from the neckline.