Exegetical and Hermeneutical Commentary of Acts 14:27
And when they were come, and had gathered the church together, [they] rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
27. and had gathered the church together ] i.e. the Christian congregation at Antioch who had been moved by the Spirit (Act 13:2) to send them forth. It was fitting therefore that to them should be made a declaration of the results of the Apostolic mission.
opened the door of faith ] i.e. had made faith the ground of admission to His kingdom. It was now no longer through circumcision that men should enter in and be known as God’s people, but the Gospel privileges were offered to every one that believed.
Fuente: The Cambridge Bible for Schools and Colleges
They rehearsed … – Act 11:4. They related what had happened; their dangers and their success. This they did because they had been sent out by the church, and it was proper that they should give an account of their work; and because it furnished a suitable occasion of gratitude to God for his mercy.
All that God had done … – In protecting, guarding them, etc. All was traced to God.
Had opened the door of faith – Had furnished an opportunity of preaching the gospel to the Gentiles, 1Co 16:9; 2Co 2:12.
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. Had gathered the Church together] The Church by which they had been sent on this very important and successful mission.
They rehearsed all that God had done with them] Not what they had done themselves; but what GOD made them the instruments of working.
And how he had opened the door of faith] How God by his providence and grace had made a way for preaching Christ crucified among the heathen; and how the heathen had received that Gospel which, through faith in Christ Jesus, was able to save their souls.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All that God had done with them; God being with them, and they being labourors with God, 1Co 3:9; 2Co 6:1. They showed how much God had honoured them in making them his instruments in the conversion of so many souls.
He had opened the door of faith unto the Gentiles; he had given the Gentiles an opportunity of knowing and believing the gospel. The fleece alone had been wet before, and all the ground round about it dry; and now all the ground is wet, and that fleece was dry; to allude to Jdg 6:37-40, by which this mystery was presignified, and can only be resolved by that of our Saviour, Mat 11:25,26; Even so, Father; for so it seemed good in thy sight.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. when they had gathered thechurch together, they rehearsed all that God had done with them,c.As their call and mission had been solemn and formal, in thepresence of and by the Church as well as the Holy Ghost, theydutifully, and no doubt with eager joy, convened the church and gavetheir report of “all that God had done with them,” that is,by and for them.
and howin particular.
he had opened the door offaith to the Gentilesto such even as before had not beenproselytes. (See on Ac 11:21and on the language, see 1Co 16:9;2Co 2:12; Col 4:3).The ascribing directly to God of such access to the Gentiles is to benoted.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when they were come,…. To Antioch:
and had gathered the church together: which was in that place, and who came together at their request; for as they were sent out by them, they judged it proper to call them together; and give them an account of the issue of their work they were recommended by them to the grace of God to fulfil: and being come together at their usual place of meeting,
they rehearsed all that God had done with them; and by them, as instruments; what grace and strength he had given them to preach the Gospel; what numbers of souls were everywhere converted by it; what miracles were wrought by them for the confirmation of it; and what persecutions and sufferings they had endured for the sake of it; and what deliverances were vouchsafed unto them:
and how he had opened the door of faith unto the Gentiles; the phrase, “the door of faith”, seems to be Jewish; it is to be met with in Jewish writings: it is said f,
“there are two women found in the world, that express the praise of God, so as all the men of the world have not; and who are they? Deborah and Hannah: Hannah, according to 1Sa 2:2 “there is none holy as the Lord, for there is none beside thee” and all proclaim that she
, “opens the door of faith to the world”, as Ac 14:8 “he raiseth up the poor out of the dust, and lifteth the beggar from the dunghill, lo, the door of faith; to set them among princes”, lo, the faith that is above.”
The sense here seems to be, that God had given an opportunity to the apostles to preach the doctrine of faith unto the Gentiles, and the Gentiles had had an opportunity of hearing and embracing it; God had opened the mouths of his ministers to preach to them, and he had opened their hearts to attend unto it, and receive it; for it may be understood of his giving of them the grace of faith, by which they received Christ, and his Gospel, into their hearts: so a like phrase is used by the Targumist on Jer 33:6 who paraphrases the words thus;
“behold, I will bring unto them healing and redemption, and I will heal them, and I will reveal, or “open to them”,
, “the door of repentance”;”
that is, I will give them repentance: so here, when God is said to open the door of faith to the Gentiles, the sense is, that he had given the grace of faith to them, which came by hearing the word of the Gospel, which he sent them; and gave them encouragement to believe in Christ; so the phrase a door of hope is used in Ho 2:15.
f Zohar in Lev. fol. 8. 3. & in Deut. fol. 109. 4. Vid. ib. in Gen. fol. 60. 2. & 68. 2. Vid. Raziel, fol. 39. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Gathered the church together ( ). Second aorist active participle of . It “was the first missionary meeting in history” (Furneaux). It was not hard to get the church together when the news spread that Paul and Barnabas had returned. “The suitability of the Gospel to become the religion of the world had not before been put to the test” (Furneaux). Doubtless many “wise-acres” had predicted failure as they did for William Carey and for Adoniram Judson and Luther Rice.
Rehearsed (). Imperfect active. It was a long story for they had many things to tell of God’s dealings “with them” (‘ ) for God had been “with them” all the while as Jesus had said he would be (Mt 28:20, ‘ ). Paul could recount some of the details given later in 2Co 11.
And how ( ). Or “and that” in particular, as the upshot of it all.
He had opened a door of faith unto the Gentiles ( ). Three times in Paul’s Epistles (1Cor 16:9; 2Cor 2:12; Col 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul’s heart (Ga 4:14f.). The Gentiles now, it was plain, could enter the kingdom of God (verse 22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology.
Fuente: Robertson’s Word Pictures in the New Testament
With them [ ] . In connection with them; assisting them. And how [ ] . Better, that. The and has an incressive and particularizing force : “and in particular, above all.”
Fuente: Vincent’s Word Studies in the New Testament
1) “And when they were come,” (pargenomenoi de) “Then when they had arrived,” had landed at Selucia and gone inland to Antioch on their return, as when they sailed upon leaving Syria on their outward journey, Act 13:4.
2) “And had gathered the church together,” (kai sunagagontes ten ekklesian) “And assembled (gathered, rounded up) the church,” for a report on their mission journey, showing deep respect for authority and support of the sending or commending church, Act 13:1-4; Heb 10:24-25. Let it always be recognized that it was the church ye” not the “preacher ye,” or “board ye,” or convention ye,” to whom the Lord gave the mission-bearing mandate, Mat 28:18-20; Luk 24:46-51; Joh 15:16; Joh 15:27; Joh 20:21; Act 1:8.
3) “They rehearsed all that God had done with them,” (anengellon hosa epoiesen ho theos met’ auton) “They reported (narrated), gave a detailed or extended account (of) what things God did with them;” For it is “God that worketh in you” that really counts in life, 1Co 1:29; 1Th 2:13. They especially emphasized how God had opened the door of acceptance to the Gentiles, Act 13:46-49; Act 10:1-48; Act 14:1; Act 14:18.
4) “And how He had opened the door of faith unto the Gentiles,” (kai hoti enoiksen tois ethnesin thuran pisteos) “And that He had opened a door of faith to the heathen, races, other nations, or Gentiles;” He who was the keys of David can open doors that preachers or laymen can not open, by the power of His Spirit and wisdom. Four doors are: 1) The mouth of the witness, preachers or laymen, Act 1:8; Acts 2) The ear of the hearer, Luk 14:35; Rom 10:17; Romans 3) The heart of the hearer, Act 16:14; Acts , 4) The door to heaven, Joh 8:24; Rev 21:27; Luk 10:20; 2Co 5:11; Joh 14:1-3.
God opens doors; Thank God and enter them, be they for salvation, worship or service, Joh 1:11-12; Joh 7:17; Joh 6:37; Mar 8:34-36; Heb 10:24-25; Eph 2:10; 1Co 16:9; 2Co 2:12; Col 4:3; At Ephesus and Troas God opened doors to Paul. He recognized and entered them. Do we today?
THE OPEN DOOR OF SALVATION
Says Dr. Parkhurst: “Light is a sure guide, because, unlike sound, it goes in straight lines. If you were to strike the tired, diminished end of a sunbeam a million million miles from the sun, you are on the certain track of the sun the instant you begin treading upwards the glittering highway that the sunbeam spreads out for you. And wherever and however far out upon the circumference of Christ’s character you take your position and begin threading inward any of the radiating lines, you move by a line as straight as a sunbeam towards the heart and center of the entire matter. One radius is as good as another for finding the center. Each of the twelve gates thresholded a main avenue of the heavenly Jerusalem.” The gate of heaven is not away up yonder; it is wherever we look to Christ as the Opener of heaven to the penitent and believing soul. He said, “I am the door; by Me if any man enter in he shall be saved.” The gospel, wherever we study it as earnest seekers after the truth, presents to us one of the pearly gates of paradise.
Fuente: Garner-Howes Baptist Commentary
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27. After they had called the Church together. As those who return from an embassage used to give an account of their acts, so Paul and Barnabas declared to the Church all the sum of their voyage, that it may thereby appear what good success they had, and how faithfully they behaved themselves in their office; and also that they may exhort the faithful to give thanks to God, as the thing itself gave them large matter; − (66) therefore Luke saith, Not that they did extol the things which they themselves had done, but whatsoever things the Lord had done by them. It is word for word with them; but according to the phrase of the Hebrew tongue, it is all one as if it had been said, in them, or by them, or towards them, or simply to them, in the dative case. Therefore Luke doth not say συν αυτοις , but μετα αυτων; which I say for this cause, lest any unskillful man ascribe some part of the praise to Paul and Barnabas, as if they had been partners with God in the work; whereas he doth rather make him the only author of all those famous facts which they had done. −
Luke addeth immediately after, that the Lord had opened the door of faith to the Gentiles; for though they were sent unto the Gentiles, yet the strangeness [novelty] of the matter causeth them to wonder not a little; and not only the sudden change did make the Jews astonished, but also because it was to them as it were a monster, that unclean men, and such as were strangers − (67) from the kingdom of God, should be mixed with the holy seed of Abraham, that they might both together make one and ‘the same Church of God. They are now taught by the event itself, that it was not for nothing that there were apostles sent to them. Moreover, it is said that the door of faith was set open to the Gentiles, not only because the gospel was preached to them with the external voice, but because, being illuminated by the Spirit of God, they were called effectually unto the faith. The kingdom of heaven is indeed set open to us by the external preaching of the gospel; but no man entereth in save he to whom God reacheth out his hand; no man draweth near unless he be drawn inwardly by the Spirit. Therefore, Paul and Barnabas show and prove by the effect that their calling was approved and ratified by God, because the faith of the Gentiles was, as it were, a seal engraven by the hand of God to establish the same, as Paul saith, ( Rom 16:25; 2Co 3:7.)
(66) −
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Amplum materiam,” ample materials.
(67) −
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Impuros et alienos,” impure men, aliens.
Fuente: Calvin’s Complete Commentary
(27) And when they were come.Two years or thereabouts (A.D. 45-48) had passed since their mission. During that interval little probably had been heard of them, and we can picture to ourselves the eagerness with which the Christiani of Antioch would gather to listen to their report.
How he had opened the door of faith unto the Gentiles.This is noticeable as the first occurrence, as far as the chronological order of the books of the New Testament is concerned, of a very characteristic phrase. It would seem to have been a favourite metaphor of St. Pauls (comp. 1Co. 16:1; 2Co. 2:12; Col. 4:3), and comes in here, probably, as a fragment from his speech. From this point of view it is interesting to note the recurrence of the phrase in Rev. 3:8, both St. Paul and St. John, representing as they did different sections of the Church (Gal. 2:9), agreeing in the thought that the door of the Fathers house was now opened wider than it had ever been before, and that no man might shut it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Act 14:27. And how he had opened the door of faith, &c. It is certain that the gospel was carried by the apostles, in this journey, to many celebrated countries, which it had never before reached. In the Ottoman empire at this day, when a call, or new levy of janissaries, is made, it is said to be “the opening of a door for janissaries.”
Inferences.Happy are the ministers of Christ, in the midst of labours, and of persecution too, if they have but the presence of their Master with them; if the Lord bear witness to the word of his grace. Almighty Saviour! leave us not destitute of that presence, which is our hope and our joy! but bear witness with all thy faithful servants, while they are bearing their testimony to thee.
Infinite wisdom governs those revolutions in providence, which seems most mysterious. The repeated oppositions which the apostles met with in their work, seemed to threaten their destruction; but they served in effect to render their testimony more credible when borne amid so many dangers: and while they tended especially to exercise the graces of these new converts, and to add a growing evidence to Christianity throughout the remotest ages, they were also the means of spreading the gospel to a greater variety of places, when the apostles were forced to make such short visits at many, through the inhospitality of those, from whom they deserved a far different reception.
The cure of the cripple above mentioned was but one miracle of a thousand which the power of Christ rendered common in those days. The effect of it, one way and another, was very remarkable. The multitude, struck with this exertion of an energy truly divine, by an error to which human nature is, alas! but too incident, fix their eyes on the instruments, and pay that honour to mortal men, which was due only to that God by whom the wonderful operation was wrought. Yet is there a mixture of (what shall I call it?) piety amidst all that superstition, which cannot fail to strike the mind with some pleasure, joined to the compassion we must feel, to find it so wretchedly misguided. When they thought that the gods were come down in human form, they were desirous immediately to pay honour to them. Such was the conduct of Heathens under an idea of the divine presence: what then should that of the sincere Christian be?The Lord Jesus Christ is God manifest in the flesh; but alas! in how different a manner was he generally received? With what outrage and infamy, with what malice and contradiction of sinners, instead of that prostrate adoration and praise, to which he had so just and infinite a claim!
How different is the behaviour of the apostles before us! With an honest indignation they reject the homage offered them; they justly conceive it robbery thus to be made equal with God, and regard all these pompous solemnities with horror rather than delight. It was a courageous testimony which they bore to the vanity of those heathen deities, while surrounded with adorers and their priests. Their address in the present critical circumstance is remarkable and exemplary:while they confess their own infirmities, as weak and mortal men, they, with heroic boldness and sacred truth, proclaim the one living and true God, Creator and Governor of the heavens and the earth, the sea, and all that is therein. May we follow the fair example, and adore this Almighty Being, as the author of all the blessings of providence, giving us rain from heaven and fruitful seasons; and, while our hearts are filled with food and gladness, may they rejoice to Him, and to Him devote all that vigour which we derive from his daily bounties. Above all, let us praise Him, that we have not these witnesses alone, of his presence, his power, and his goodness; but that he has revealed unto us the clear path of salvation, and given us the true Bread from heaven in a superabundant manner under our high dispensation.
Who would value himself upon the applauses of a multitude, when he sees how soon these changeable inhabitants of Lystra were instigated to assault him as a malefactor, whom but a few days before they were ready to adore as a God; and how easily they were persuaded to exchange the instruments of sacrifice for those of murder! Behold,they stone him, and drag him out of the city for dead. And who that had seen this lamentable sight, would not have concluded that here the labours of St. Paul were ended, and that henceforward we should hear no more of him in this glorious history? But God, who amidst all their outrage secretly preserved the flame of life from being utterly extinguished, miraculously interposes to heal his wounds and bruises, and on a sudden restores him to perfect health.
And thus could he always have protected his apostles, so that, in a literal sense, not an hair of their heads should have perished: but it was more suitable to those wise maxims on which he proceeded in the government of the world, to suffer them at length to fall by the hands of their enemies, and to pour out their blood, as a seal of their doctrine, and of the sincerity with which they taught it: nor could any death be more glorious, or, when taken in its full connection, any more happy.
With pleasure let us trace these holy men in all the stages of their undaunted and successful course, converting some, confirming others, and, upon the whole, like their divine Master, scattering blessings wherever they come. Let their exhortation still have its power with us to engage our steadfast continuance in the Christian faith, through whatever tribulations we are called to pass. Be the way ever so rugged and painful, it is enough for us that it leads to the kingdom of heaven. Let us thankfully own the divine goodness, in all the assistances that we receive as we pass through life, and particularly in that which all ages derive from the Christian ministry settled in the church by the wise care of its blessed Founder, to be a perpetual blessing to it. May all the prayers which are offered for those, who in succeeding generations are set apart to the work, in those solemn devotions which attend their ordination to it, be heard and answered! And may both ministers and people flourish in knowledge and piety under the constant care of the great Shepherd and Bishop of souls!
To conclude. The success which attended these two apostles in their course, and the pleasure with which they returned to the place whence they had so affectionately been recommended to the grace of God, should be an encouragement to our prayers and our labours. Whatever we do in the advancement of the gospel, let us, with these holy men, acknowledge, that God does it by us: and pray, that the door of faith may be opened so wide, that all the nations of the earth may enter in, and be saved.
REFLECTIONS.1st, Though the apostles were so ignominiously treated by the Jews at Antioch, yet did they not desist at Iconium from their accustomed manner of visiting their synagogues in the first place, and making them the offer of the gospel.
1. They went both together into the synagogue, as mutual fellow-helpers, and that out of the mouths of two witnesses every word might be established; and so spake, that a great multitude both of the Jews and also of the Greeks believed; so powerful was their preaching, and so mightily did the Spirit of God bless their ministrations to the conviction and conversion of their hearers.
2. This success, as usual, exasperated the infidel Jews, who spirited up the Gentiles, and made their minds evil-affected against the brethren, by representing them as dangerous men, who were carrying on some bad design. Persecutors would thus always cover malignity under specious pretences.
3. Though the apostles saw the prejudices and rancour entertained against them and their new converts, they were not disheartened, but abode a long time, speaking boldly in the Lord, in his glorious cause, and supported by his power and Spirit, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands, as an attestation to the truth of the gospel which they preached. Note; (1.) The gospel is the word of Christ’s grace, containing the richest discoveries of free, boundless, and undeserved mercy to the sinful sons of men. (2.) They who go forth in the strength of the Lord, will not be dismayed at the frowns of their enemies.
4. Notwithstanding the malice of the Jews, a strong party was formed for the apostles, and the city was divided, and for a time the persecution was restrained. At last, the Jewish party prevailing, an assault was made both of the Gentiles and Jews, supported by the magistrates, in order to seize the apostles, and to use them despitefully, treating them with every kind of ignominy, and then to stone them, as blasphemers and miscreants unworthy to live. Note; (1.) If the gospel makes a division in a place or city which was before at peace, it is not to be imputed to any tendency which the gracious message has to create such disturbance, but to the enmity of the natural heart against God, which cannot bear to see the power of gospel grace in the conversations of others: and far better is it to bear reproach and persecution, as the troublers of the false peace of sinners, than to suffer them to swim securely down the stream into the gulph of perdition. (2.) If the enemies of the truth are so unanimous in opposition, shall the friends of the gospel be less united in the glorious cause?
5. The apostles got intelligence of this conspiracy, and, to escape from the hands of these blood-thirsty men, fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about; and there they preached the gospel, not desisting from their labours, though compelled to fly for their lives. Thus the enmity of their persecutors contributed but the more to spread that gospel which they opposed.
2nd, During their stay at Lystra, we are told,
1. Of a remarkable cure performed by St. Paul on a man lame from his birth. In the assembly where St. Paul was preaching, the man sat attentive to his discourse, when the apostle steadfastly beholding him, and perceiving, by the spirit of discernment, that he had faith to be healed, and was persuaded of the power with which the apostles were endued to cure his lameness, incurable as it was by any human means; he said with a loud voice, that all present might hear and take notice of the miracle, Stand upright on thy feet; and instantly he leaped and walked, restored to perfect strength. Note; (1.) They who love the word of God, though they are lame, and cannot walk, will be carried to hear it. (2.) The pains which some take to attend God’s worship, though lame and infirm, will rise up to condemn the sloth and negligence of those, who, though so much better able to go, remain at home through a miserable indulgence. (3.) When Jesus speaks to impotent but penitent souls in his word, then their hearts exult with holy joy, and they rise to run the way of his commandments.
2. Astonished at what they had seen, the idolatrous Gentiles who were present, concluded, according to the notions of their Pagan theology, that the gods were come down to them in the likeness of men, and, in an extacy of joy at this supposed honour done them, expressed aloud in their own language the sentiments of their hearts; and, agreeable to the absurd ideas which they had received concerning their gods, they called Barnabas, Jupiter, being probably the elder man, and his stature more majestic; and Paul, Mercurius, because he was the chief speaker; Mercury, according to them, being the god of eloquence, and reputed the messenger who went on the errands of Jove and the superior deities. Then the priest of Jupiter who was reputed their patron god, which was before their city, or whose temple stood in the suburbs, brought oxen and garlands unto the gates, the place of concourse, where Paul and Barnabas were speaking to the people, and would have done sacrifice with the people, crowning them with their garlands, and offering their sacrifices before them.
3. With horror and indignation, when the apostles perceived their design, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things?
Far from suffering the people to continue in so dangerous a mistake, though it brought them such honour, they desired to renounce all such vain-glory, and with earnestness remonstrated against a design so impious and idolatrous. Far from assuming divinity, we also are men of like passions with you, subject to all the infirmities of humanity, and poor worms of the earth, as the rest of mankind, and preach unto you, as ministers and ambassadors of Christ, which is the highest honour we claim, that ye should turn from these vanities, these absurd, useless, unprofitable deities, which are mere nothings, creatures of the fancy, which never existed, and whose worship is the height of folly, as well as impiety; and that ye should be brought unto the worship and service of the living God, who alone is worthy to be feared and adored, as the fountain of life, and the great Creator of all; which made heaven and earth, and the sea, and all things that are therein, visible or invisible; who in times past, in his mysterious ways of providence, which are all righteous and just, suffered all nations to walk in their own ways, with much longsuffering bearing with their provocations. Nevertheless, he left not himself without witness, but gave them sufficient evidences of his wisdom and goodness, of his eternal power and Godhead, (Rom 1:20.) in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness, which gifts of his beneficence should have led up our hearts unto him, and left us without excuse in our ignorance, neglect, and unthankfulness towards him: to persist therefore in these abominations of idolatry, now that the gospel light was come unto them, would be peculiarly criminal. Note; (1.) All our temporal mercies should lead up our hearts to God; and, looking above all second causes, the great Author of all should be constantly seen in all the bounties of his providence, in every drop of dew that waters the earth, and in every blade that breaks the clod. (2.) The goodness of God to us should engage our hearts towards him, and, if we lived in ignorance before, we are called to improve what better light he now graciously communicates. (3.) Our gratitude is due to God, not only for the food he bestows, but for the gladness of heart which he gives to make use of his blessings.
4. With these sayings scarce restrained they the people, that they had not done sacrifice unto them; all their expostulations and entreaties with difficulty prevailed upon them to desist, so foolishly obstinate were they in their mistaken persuasion.
3rdly, How fickle is the mind of vain man! how soon are they, who have no foundation, carried about with every wind. They who are deified to-day, are thus often detested to-morrow. It becomes us, if we would have abiding honour, to seek that which cometh from God only.
1. The apostles are brought into the most imminent danger, and St. Paul stoned and left for dead. The Jews, their implacable enemies, followed them from Antioch and Iconium, on purpose to counteract their labours; and with diabolical malice to prevent, to their utmost, the progress of the gospel. And soon they found means to persuade the wavering multitude, that these men were deceivers, turbulent and seditious, and exasperated them so highly, that, seizing St. Paul, against whom they bore the bitterest grudge as the chief preacher, they stoned him in a popular tumult, and drew him out of the city, supposing he had been dead. Howbeit, as the disciples stood round about him, lamenting over him, praying that he might be restored to life, or with an intent to bury him, he rose up, quickened by miraculous power; and, notwithstanding the late wounds and bruises that he had received, he came into the city, strengthened in his body, and not daunted in his mind by all that he had endured. Note; True disciples will not forsake their persecuted ministers, but own them in the face of every reproach and danger.
2. The next day Paul departed with Barnabas to Derbe: and when, as usual, they had preached the gospel, and taught, their ministry being blessed to the conversion of many, they returned back again to the cities of Lystra, Iconium, and Antioch, confirming the souls of the disciples, settling them on Christ the great foundation, that no troubles felt or feared, no caresses or temptations, might move them away from the hope of the gospel; and exhorting them to continue in the faith of Jesus, in the belief of his office, glory, and gospel, and in the bold and open profession of his name; and saying, that we must through much tribulation enter into the kingdom of God; for which therefore they must prepare, nor count as if some strange thing happened unto them, since all that will live godly in Christ Jesus, must, more or less, share this common lot. Note; (1.) They who have received the gospel word, have still need of farther confirmation, that they may be built up on their most holy faith; and ministers must labour to establish the possessors of grace, as well as to awaken the careless. (2.) Nothing but faith can enable us to overcome the snares, the allurements, and discouragements of this present evil world; they who would stand in the evil day must continue to hold fast on Christ.
3. They ordained elders, or presbyters, in every church, to lead their devotions, administer the sacraments, preach the word, and watch over the flock of God committed to their charge; men of gravity and piety, selected from the other disciples, and judged best qualified for the arduous work of the ministry; and having prayed with fasting, for the supplies of grace and the divine benediction upon them, they commended them to the Lord, on whom they believed, both the elders and their congregations; begging that the Lord, who had begun the good work, would perfect the same; nourishing them up in the words of sound doctrine, and preserving them unto his everlasting kingdom. Note; (1.) The work of the ministry cannot be undertaken with too great solemnity; and they who feel the weight of it, will not fail importunately to seek, by prayer, for more than human power to carry them through. (2.) The best parting of friends is in prayer to the Lord, mutually commending each other to his care and love.
4. The apostles continued their journey to Antioch, in Syria, passing through Pisidia, till they came to Pamphylia, where they preached the word at Perga, a city of that province, and Attalia, another town on the sea-coast; and thence they sailed to Antioch, from whence they had been recommended to the grace of God, for the work which they fulfilled; and now were returned from their successful expedition, bringing back a full answer to the prayers that had been put up at their departure. And when they were come, and had gathered the church together, they rehearsed all that God had done with them, ascribing nothing to themselves, but giving him the glory to whom alone the praise of all was due; and how he had opened the door of faith unto the Gentiles, great multitudes of whom had been converted to the faith of Jesus. And there, at Antioch, they abode long time with the disciples; comforting, establishing, strengthening them. Note; (1.) Whatever good is done by our preaching, we must remember that all the efficacy proceeds not from us, but from the grace of God. (2.) The way into the kingdom of grace and glory, lies through the door of faith.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 14:27-28 . .] expressly for this object. Comp. Act 15:30 . Calvin observes well: “quemadmodum solent, qui ex legatione reversi sunt, rationem actorum reddere.”
] standing in active connection with them . Comp. Act 10:38 ; Mat 28:20 ; also 1Co 15:10 ; and Mar 16:20 : . As the text requires no deviation from this first and most natural rendering, both the explanation per ipsos (Beza, Piscator, Heinrichs) and the assumption of a Hebraism with (Luk 1:72 ): quae ipsis Deus fecisset (Calvin, de Dieu, Grotius, Kuinoel, and many others; comp. also de Wette), are to be rejected.
] and, in particular, that, etc.
] a figurative designation of admission to the faith in Christ. Corresponding is the figurative use of in 1Co 16:9 ; 2Co 2:12 ; Col 4:3 (of the fulfilling of apostolic work); comp. also , 1Th 1:9 .
] is the object of , as in Act 14:3 : they spent not a little time in intercourse with the Christians.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1782
SUCCESS OF THE GOSPEL A GROUND OF JOY
Act 14:27. And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
A VERY distinguishing feature of primitive Christianity was, that, whilst it filled all its votaries with an anxiety for their own souls, it inspired them also with a love to the souls of others, and with a zeal for the extension of the Redeemers kingdom through the world. True it is, indeed, that, on the occasion before us, the separating of Paul and Barnabas to the work of preaching to the Gentiles originated, not with the people of Antioch, but with God himself, who gave a special command respecting it [Note: Act 13:2-4.]. Yet it is evident, that the whole Church took a lively interest in it; and came together afterwards, with great delight, to hear all that had occurred during this benevolent, but arduous, excursion.
Through the tender mercy of our God, somewhat of a similar spirit has arisen in our day: so that I can scarcely enter on a more gratifying subject with you, than to shew,
I.
The interest which the primitive Church took in the work of God
The people expressed no reluctance at parting with Paul and Barnabas
[We cannot doubt but that the ministry of these two men at Antioch was most beneficial to the peoples souls: yet we read of no reluctance on the part of the Church in surrendering up their own personal benefit for the good of others. They resembled the Apostle Paul, who, in all such cases, sought not his own profit, but the profit of many, that they might be saved [Note: 1Co 10:33.]. ]
Nor did the Apostles manifest any backwardness to undertake this dangerous enterprise
[We can have no doubt, but that, however much they might delight in their stated labours amongst a people united to them in the bonds of Christian love, they gladly addressed themselves to the work assigned them, where they would find little but incessant labour, amidst the fiercest opposition. And from their perseverance in it under such circumstances, and from the pleasure which they expressed afterwards in recording all the dealings of God with them, and the happy effects of their ministrations, it is clear that one feeling pervaded the whole body; and that all, both ministers and people, found their chief happiness in the service of their God. Nor can we doubt but that they all rejoiced in the sacrifices they had made, when they saw what benefits had resulted from them to the Gentile world. They had fasted and prayed when these two Apostles were separated to their work: and, that they abounded in praises and thanksgivings after their return, we may be well assured.]
Such being the habit of Christians in the first age, let us consider,
II.
The instruction to be derived from it
We are well aware, that the call of men to special labours, in this day, is not by any means so clear and determinate as in the case before us: nor do we intend to place any events of the present time on a footing with those which took place, under the particular direction of heaven, in the apostolic age. Yet, from the dispositions evinced by the primitive Church, we may clearly see,
1.
That the work of God is confessedly the greatest of all concerns
[What is there that can be compared with it? The government of kingdoms is little in comparison. The rise and fall of the four great empires would scarcely have been deemed worthy of notice, but for the influence they had in introducing the Messiahs kingdom, which was to supersede and survive them all. It is the establishment of this kingdom which God has had in view, from before the foundation of the world. All his eternal counsels have had respect to it: all his dispensations towards the whole world have been ordered in subserviency to it: all his perfections are displayed in it, and all his purposes completed: and everyone that labours for the advancement of it is a worker together with God. The first archangel in heaven cannot find a more honourable employment than that of helping forward Gods designs in reference to it: much more, therefore, may man account it the only object worthy of his pursuit.]
2.
That it is an object for which we all, according to our ability, should labour
[The advancement of the Redeemers kingdom is not the work of ministers only, but of the people also. It can scarcely be credited, how much an efficient ministry is aided by the co-operation of private Christians, in all the different works and labours of love. Many will listen to them, who would regard the admonition of pastors as a mere official ceremony, or an impertinent intrusion. Indeed, it is not possible for ministers to do every thing: even a Moses required seventy elders to assist him: and, at this day, it is only by the united exertions of many, that the work of God in general, and that of missions in particular, can be carried forward. Nor let it be imagined that the poor are incapable of affording aid to the common cause: for they, if they cannot assist materially either by intellectual efforts or pecuniary contributions, may, by their prayers for the Divine blessing, effect more than the whole world combined could by their own personal exertions.]
3.
That the success of it should be to us a source of the sublimest joy
[With what raised expectations did the Church of Antioch meet together; and with what joy did they hear that God had opened the door of faith to the Gentiles! Methinks the whole assembly lost, for the time, all thought of their own personal welfare, being swallowed up with the delightful contemplation of the welfare of others. Surely, with one heart and one voice they glorified God for the mercy he had vouchsafed to a sinful and idolatrous world. And should not a similar feeling pervade us Gentiles, in relation to the Jews, if there be any awakening amongst them? Truly, if there be, as in Ezekiels vision, any stir among the dry bones, whether they be those of Jews or Gentiles, or of persons bearing the Christian name, it should fill our souls with gratitude, and our lips with praise ]
Let us now improve this subject,
1.
In a way of inquiry
[What is the state of Gods work amongst you? The door of faith, as you well know, has been long opened to you. Have you entered in? or, are you yet but on the threshold, or perhaps yet standing afar off? Think with yourselves: have you truly come to Christ, and believed in Christ as the only Saviour of your souls? And, supposing you to have entered the vestibule of Gods temple, have you advanced into the sanctuary? We read of those whose faith and love grew exceedingly; and so should yours grow: nor should you ever cease to press forward, till you are come into the holy of holies, even into the immediate presence of your God ]
2.
In a way of information
[Gods work, I trust, is really going forward in the world [Note: Here any particulars may be mentioned, only with diffidence and modesty.] And this at least I can say, that, whether we have laboured and suffered for the Lord, or only followed with our prayers those who have laboured, we have no cause to complain that we have either laboured in vain, or prayed in. vain ]
3.
In a way of excitement
[All of us have a work to do; a work to which God himself has called us, and to which at the baptismal font we were set apart. Let me ask, then, whether we have engaged heartily in it? and whether, if we were called to give an account of it at this moment, we could say, Father, I have finished the work which thou hast given me to do? Know assuredly, that the whole Church will speedily be convened before the Judge of quick and dead: and then must every one of us give account of himself to God. Say, brethren, whether, if called to that account, we should now give it up with joy, or whether it would be given up with grief. Let us think, also, what account we shall give of the efforts we have made in behalf of others. Have we minded, not our own things only, but every one of us the things of others also? Have we ourselves laboured, or have we, with prayer and fasting, co-operated, to the utmost of our power, with those who have gone forth to labour, in the cause of God? Think not that this was the duty of the primitive Christians only: it is no less ours than it was theirs. The cause of God ought to be dear to us; and the souls of our fellow-sinners should be precious in our eyes. Our charity, indeed, must begin at home: but it must not end there: it should be extended to the whole world: nor should we relax our efforts for the extension of the Redeemers kingdom, till all the kingdoms of the world shall have become the kingdom of our God and of his Christ.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
Ver. 27. Preached the word in Perga ] A city of Pamphylia, much addicted to the worship of Diana, who was therehence called Pergea. Gratea nullo modo est gratia, quae non est gratuita, saith Augustine. Note this against the doctrine of merits foreseen, and freewill.
And how he had opened the door of faith ] Indeed of heaven, by the preaching of the doctrine of faith: there being no other ordinary way of attaining salvation either for Jews or Gentiles, as St Paul proves in his Epistle to the Romans; a as in that to the Colossians, he determineth, that the soul is spoiled by philosophy, if it be not after Christ, Col 2:8 . Those school divines, therefore, qui salutem spondet absque Christi cognitione (as Acosta hath it), who open a door to heaven without faith in Christ, were much mistaken. And so were those Collen divines too, that wrote a book of the salvation of Aristotle; whom they make to be Christ’s forerunner in naturals, like as John Baptist was in supernaturals.
a Son 8:9 ; “If she be a door,” i.e. if she have faithful ministers, which, as a door, open the way to Christ.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
27. ] , with (i.e. in dealing with) them , see reff.: not to them , as usually: nor per ipsos , as Beza, &c.
. ] The same metaphor is used in the reff. by Paul, and shews, perhaps, his hand in the narrative.
On . . , see chronol. table in Prolegg.
Fuente: Henry Alford’s Greek Testament
Act 14:27 . . ., cf. Act 15:30 , as was natural, for they had been sent out by them. : Act 15:4 (Act 20:20 ; Act 20:27 ), lit [277] , to carry back tidings (so in classical Greek, as from a less to a greater), cf. 2Co 7:7 ; used here as in schylus, Xen., Polyb., of messengers reporting what they had seen or heard (Grimm). Blass takes it as simply = as in LXX and later Greek. : “how many (or ‘how great’) things”. , i.e. , on their behalf; cf. Act 15:4 , Luk 1:58 ; Luk 1:72 ; Luk 10:37 , cf. 1Sa 12:24 , Psa 126:2-3 , Hebrew , Psa 119:65 , and cannot = per ipsos , which would require the phrase may therefore be described as a Hebraism; it occurs only in Luke; Friedrich, p. 33. : a striking coincidence with St. Paul’s use of the same metaphor elsewhere, cf. 1Co 16:9 , 2Co 2:12 , Col 4:3 , and cf. Rev 3:8 . St. Paul’s Galatian Epistle clearly shows that his missionary work in Galatia had met with much success, and that the Churches now founded held a large place in his affections, cf. Gal 4:14-15 . Enough had been accomplished, even if all his desires were still unfulfilled, to make him eager for a continuation of the work to which he had been called as an Apostle of the Gentiles, see McGiffert, Apostolic Age , pp. 191, 192; Hort, Ecclesia , p. 66: “perhaps the greatest epoch in the history of the Ecclesia at large”: Spitta refers the whole verse to his Redactor, p. 171.
[277] literal, literally.
Fuente: The Expositors Greek Testament by Robertson
Acts
‘THE DOOR OF FAITH’
Act 14:27
There are many instances of the occurrence of this metaphor in the New Testament, but none is exactly like this. We read, for example, of ‘a great door and effectual’ being opened to Paul for the free ministry of the word; and to the angel of the Church in Philadelphia, ‘He that openeth and none shall shut’ graciously says, ‘I have set before thee a door opened, which none can shut.’ But here the door is faith, that is to say faith is conceived of as the means of entrance for the Gentiles into the Kingdom, which, till then, Jews had supposed to be entered by hereditary rite.
I. Faith is the means of our entrance into the Kingdom.
We must not forget the other use of the metaphor, by our Lord Himself, in which. He declares that He is the Door. The two representations are varying but entirely harmonious, for the one refers to the objective fact of Christ’s work as making it possible that we should draw near to and dwell with God, and the other to our subjective appropriation of that possibility, and making it a reality in our own blessed experience.
II. Faith is the means of God’s entrance into our hearts.
Paul prayed for the Ephesian Christians ‘that Christ may dwell in your hearts through faith,’ and there is no other way by which His indwelling is possible. Faith is not constituted the condition of that divine indwelling by any arbitrary appointment, as a sovereign might determine that he would enter a city by a certain route, chosen without any special reason from amongst many, but in the nature of things it is necessary that trust, and love which follows trust, and longing which follows love should be active in a soul if Christ is to enter in and abide there.
III. Faith is the means of the entrance of the Kingdom into us.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
when they were = having.
had = having.
rehearsed = recited. Greek. anangello. Compare App-121Act 5:6.
all that = whatsoever.
had done = did.
the = a.
Fuente: Companion Bible Notes, Appendices and Graphics
27.] , with (i.e. in dealing with) them, see reff.: not to them, as usually: nor per ipsos, as Beza, &c.
.] The same metaphor is used in the reff. by Paul, and shews, perhaps, his hand in the narrative.
On . ., see chronol. table in Prolegg.
Fuente: The Greek Testament
Act 14:27. , when they had gathered together) for this purpose. So ch. Act 15:30.-, they reported) they rehearsed all to those who, conscious of Barnabas and Sauls Divine call, had eagerly looked for their success. [A true rehearsal of the course of the Gospel may often bring with it manifold fruit: ch. Act 15:3-4; Act 15:12. How rare are narrative sermons of this kind!-V. g.]- , with themselves) Comp. , with, ch. Act 15:4; Luk 1:58; Luk 10:37.-, door) Joh 10:1-2, etc.; Psa 118:19. Comp. Act 10:45, note [When the one Gentile, Cornelius, was admitted, the door was thrown open to all]. Paul calls it entering in, 1Th 1:9
Fuente: Gnomon of the New Testament
and had: Act 15:4-6, Act 21:20-22, 1Co 5:4, 1Co 11:18, 1Co 14:23
they rehearsed: Act 15:4, Act 15:12, Act 21:19, Rom 15:18, 1Co 3:5-9, 1Co 15:10
opened: Act 11:18, Joh 9:10, 1Co 16:9, 2Co 2:12, Col 4:3, Rev 3:7, Rev 3:8
Reciprocal: Exo 18:1 – God 1Sa 14:45 – he hath 1Ch 6:15 – by the hand Son 8:9 – a door Hos 2:15 – for Mat 8:11 – That Mat 12:18 – and he Act 2:22 – which Act 2:39 – and to all Act 7:25 – God Act 10:27 – and found Act 11:4 – General Act 11:26 – with the church Act 13:1 – in the Act 15:3 – declaring Act 15:9 – put Act 15:23 – brethren Act 28:28 – sent Rom 1:13 – even Rom 5:2 – By whom 1Co 3:6 – God Eph 2:8 – that Phi 1:29 – not Col 2:12 – the faith 1Ti 2:7 – in faith 1Ti 3:16 – believed 1Ti 6:17 – who
Fuente: The Treasury of Scripture Knowledge
7
Act 14:27. The first thing Paul and Barnabas did was to report their work to the church. That gives us a good example of how evangelists should act toward the congregation that is sponsoring their work. The church has the right to know where their evangelists have been and what they have been doing. The most important item of news was the opening of the door of faith to the Gentiles.
Fuente: Combined Bible Commentary
Act 14:27. They rehearsed all that God had done for them. The exact time during which the apostles had been absent is uncertain; we have, however, two definite points of time to assist us in determining the length of time taken up in the First Missionary Journey.
Paul returned from Jerusalem to Antioch after having carried the alms from the Antioch Christians to the poor Jerusalem saints (see chap. Act 11:29-30, Act 12:25), A.D. 44. In A.D. 51, Paul and Barnabas went up again to Jerusalem from the Antioch Church to confer with the elder apostles on the matter of the circumcision of the Gentile converts (chap. Act 15:2).
Six years, then, were spent in Antioch and on the First Missionary Journey: out of those six years the most likely computation seems to be that which allows three or four years for the journey. The work accomplished, the account of which they formally gave to the Antioch presbytery, included the preaching in the island of Cyprus; and in those districts of Asia Minor termed then Pamphylia, Pisidia, and Lycaonia, four churches were founded and definitely organised, Antioch in Pisidia, Iconium, Lystra, and Derbe.
Fuente: A Popular Commentary on the New Testament
Act 14:27-28. And when they had gathered the church together It is probable the Christians at Antioch were more than ordinarily met, or could meet, in one place; but on this occasion they called together the leading persons of them, particularly the ministers and deacons, here termed the church, as the heads of the tribes are often called the congregation of Israel, in the books of Moses. Or, perhaps, as many of the people as the place of meeting could contain, came together on this occasion. They rehearsed all that God had done with, or by, them In the whole of their voyages and journeys, in all the countries through which they had passed. The same expression is used Act 15:4; but it is explained, (Act 14:12) of the miracles and wonders which God had wrought among the Gentiles by them; of which wonders the chief, no doubt, was, that God had communicated the Holy Ghost to the Gentile converts, and thereby declared his acceptance of them without circumcision; and how he had opened the door of faith unto the Gentiles Who had continued so long in ignorance, idolatry, and misery; making the gospel to shine into their hearts, and graciously receiving them into the number of his people.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
27, 28. The apostles had now completed their missionary tour, and there could but be great anxiety in the congregation who had sent them forth, to know the result of their labors. It was the first mission ever sent to the heathen world. The missionaries were as eager to report the success with which their sufferings and toil had been crowned, as the congregation were to hear it. He who returns from a hard-fought field bearing good tidings, pants beneath the burden of his untold story. (27) “And having arrived and assembled the Church together, they rehearsed all that God had done with them, and that he had opened a door of faith to the Gentiles. (28) And they continued there no little time with the disciples.” In the statement that God had “opened a door of faith to the Gentiles,” this is an allusion both to the opening of that national inclosure which had hitherto confined the gospel almost exclusively to the Jews, and the introduction of the distant Gentiles through that door into the Church. Before this, faith had been to them inaccessible; for “how shall they believe on him of whom they had not heard?” But now that the preachers had been sent out to them, the door was open, and faith was accessible to all.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
The chronological references in Acts and the Pauline epistles make it difficult to tell just how long it took Paul and Barnabas to complete the first missionary journey. Commentators estimate it took them between the better part of one year and almost two years. They travelled a minimum of 500 miles by sea and 700 by land. Beitzel estimated that Paul covered a total of about 1,400 miles on this journey. [Note: Beitzel, p. 177.]
Luke was careful to record again the priority of God’s initiative in this evangelistic mission (cf. Act 1:1-2). Paul and Barnabas had accomplished a wonderful work (Act 14:26), but they were careful to give God the credit for it.
"Paul and Barnabas never thought that it was their strength or their power which had achieved anything. They spoke of what God had done with them. . . . We will begin to have the right idea of Christian service when we work, not for our own honour or prestige, but only from the conviction that we are tools in the hand of God." [Note: Barclay, p. 120. Cf. 2 Corinthians 5:20.]
The fact that God had granted salvation to Gentiles equally with Jews simply by faith in Christ would have been of special interest to Luke’s early readers. This new phenomenon had taken place before on the Gaza Road, in Caesarea, and in Syrian Antioch. However now large numbers of Gentile converts were entering the church through the "door of faith" without first becoming Jewish proselytes. Paul used the figure of a door also in 1Co 16:9, 2Co 2:12, and Col 4:3. This situation constituted the background of the Jerusalem Council that Luke recorded in the next chapter.
It was probably during the time Paul was in Syrian Antioch, after returning from the first missionary journey and before attending the conference in Jerusalem (ch. 15), that he wrote the Epistle to the Galatians. He did so to instruct the believers in the churches he and Barnabas had planted. This would have been in the late A.D. 40s, probably A.D. 49. Galatians appears to have been the first of Paul’s inspired epistles. [Note: See Appendix 3: Paul’s Epistles, at the end of these notes.]
"What about Luke’s omission of Paul as letter writer? . . . Acts is about beginnings and missionary endeavors. Paul’s letters, so far as we know, were written to congregations [and individuals] that were already established. This falls outside the purview of what Luke seeks to describe. Such an omission was only natural since Luke chose not to record the further developments of church life within the congregations Paul founded." [Note: Witherington, p. 438.]
There are many ways in which Paul’s ministry and Peter’s corresponded. Here are a few of the correlations that Luke recorded apparently to accredit Paul’s ministry that was mainly to the Gentiles and highly controversial among the Jews. Peter’s ministry was primarily to the Jews.
"1. Both Peter and Paul engaged in three significant tours journeys [sic] recorded in the Book of Acts. Peter: Act 8:14 ff; Act 9:32 to Act 11:2; Act 15:1-14 (see Gal 2:11); Paul: Act 13:2 to Act 14:28; Act 15:36 to Act 18:22; Act 18:23 to Act 21:17.
2. Early in their ministry both healed a lame person. Peter: Act 3:2 ff; Paul: Act 14:8 ff.
3. Both saw extraordinary healings take place apart from physical contact with the afflicted individual. Peter’s shadow in Act 5:15; those who brought handkerchiefs and aprons to Paul in Act 19:11. [The text does not say Peter’s shadow was God’s instrument in healing people.]
4. Both were God’s instruments to bring judgment on those who hindered the growth and purity of the infant church. Peter condemned Ananias and Sapphira (Act 5:1-11); Paul smote Elymas with blindness (Act 13:6-11).
5. Each had at least one long discourse [re]produced in full which gives a summary of his preaching. Peter at Pentecost (Act 2:14-40); Paul at Antioch (Act 13:16-42).
6. Both made the resurrection a primary emphasis in their proclamation. Peter: Act 2:24-36; Act 3:15; Act 3:26; Act 5:30; Act 10:40-41; Paul: Act 13:30-37; Act 17:3; Act 17:18; Act 17:31; Act 24:15; Act 24:21; Act 25:19; Act 26:8; Act 26:23.
7. Both exorcised demons. Peter: Act 5:16; Paul: Act 16:18.
8. Both communicated the gift of the Holy Spirit by the laying on of hands. Peter: Act 8:17; Paul: Act 19:6.
9. Both had triumphant encounters with sorcerers. Peter: Act 8:18 ff; Paul: Act 13:6 ff.
10. Both raised the dead. Peter: Act 9:36 ff; Paul: Act 20:9 ff.
11. Both received visions to direct them into critical witnessing efforts. Peter: Act 19:9 ff; Paul: Act 16:6 ff.
12. Both experienced miraculous deliverances from prison. Peter: Act 12:7 ff; Paul: Act 16:25 ff." [Note: Harm, p. 40.]