Exegetical and Hermeneutical Commentary of Acts 14:5
And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use [them] despitefully, and to stone them,
5. when there was an assault made ] The noun does not necessarily imply that any direct attack had been made, which, from what follows, we can see was not the case. It rather applies to the excitement, urging, and instigation which the Jews were applying to their heathen companions, and which was likely to end in violence.
with their rulers ] The word is of the most general character, and it is impossible to form any conjecture from it what these authorities were.
and to stone them ] From this we see that the prompting came from the Jews. Stoning was their mode of punishment for blasphemy, and such they would represent the teaching of the Apostles to be. We need not suppose that any regular legal stoning like that of Stephen was intended, or that to accomplish that object the rulers here mentioned were such Jewish authorities as could be gathered together in Iconium, and that they are indicated by a vague term because they had no very settled position. The previous verb “to use them despitefully” rather points to the opposite conclusion, and marks the intended proceeding as a piece of mob-outrage, for which the countenance of any authority was gladly welcomed.
In connection with St Paul’s residence at Iconium, there exists a story of the conversion of a maiden named Thecla, of which the apocryphal “Acts of Paul and Thecla” represents the form into which the legend had grown in the fourth century. Thecla, who was espoused to Thamyris, is said to have been deeply affected by the preaching of the Apostle, which she accidentally heard, and when the Apostle was put in prison on the accusation of being a magician, she bribed the gaoler and visited the prisoner, and was fully instructed by him in the Christian faith. The Apostle was punished and sent away from Iconium. Thecla was condemned to die for her refusal to marry Thamyris, but was miraculously saved, and after many troubles joined St Paul in his missionary travels, and ultimately made her home in the neighbourhood of Seleucia, where she led the life of a nun till her death, which took place when she was ninety years old.
This story may at first have had some basis of truth to rest on, but it has been so distorted with inconsistent details, that it is impossible now to judge what the foundation of it may have been.
Fuente: The Cambridge Bible for Schools and Colleges
An assault made – Greek: a rush – horme. It denotes an impetuous excitement and aggression; a rush to put them to death. It rather describes a popular tumult than a calm and deliberate purpose. There was a violent, tumultuous excitement.
Both of the Gentiles … – Of that part of them which was opposed to the apostles.
To use them despitefully – See the notes on Mat 5:44. To reproach them; to bring contempt upon them; to injure them.
And to stone them – To put them to death by stoning; probably as blasphemers, Act 7:57-59.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. An assault made] , A desperate attempt was made by their rulers, i.e. by the heathen rulers of the people, and the rulers of the synagogue.
To use them despitefully] To expose them, bring them into contempt, and make them appear as monsters, or movers of sedition; and then to stone them for this falsely alleged crime.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Rulers, such as were called the chief men of the city, Act 13:50.
To use them despitefully; thus they that were called to the marriage of the kings son, Mat 22:6, entreated the servants despitefully.
And to stone them; they would have used them as such who were not worthy to live, and then have taken away their lives from them, as they did by our Saviour; first they spat upon him, and then crucified him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. an assault made . . . to stonethemrather here, “an impetuous movement” with a viewto stoning them: for in 2Co 11:25,Paul says, “Once I was stoned,” and that was atLystra, as expressly related in Ac14:19. (PALEY’SremarksHor Paulinon this singular coincidencebetween the Epistle and the history are very striking).
fled(See Mt10:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when there was an assault made,…. Or a strong bias and inclination were in the minds,
both of the Gentiles, and also of the Jews, with their rulers; who encouraged them in it:
to use them despitefully, and to stone them; not only to give them reproachful language, but to smite, buffet, and scourge them, and to stone them for blasphemy, which was a punishment among the Jews for such causes.
Fuente: John Gill’s Exposition of the Entire Bible
An onset (). A rush or impulse as in Jas 3:4. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), “with their rulers” ( ), that is the rulers of the Jewish synagogue (13:27). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50).
To entreat them shamefully (). First aorist active infinitive of , old verb to insult insolently. See on Matt 22:6; Luke 18:32.
To stone (). First aorist active infinitive of , late verb from (, stone, , to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58). See on Mt 21:35. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. “Legal proceedings having failed the only resource left for the Jews was illegal violence” (Rackham).
Fuente: Robertson’s Word Pictures in the New Testament
Assault [] . Too strong, as is also the Rev., onset. In case an actual assault had been made, it would have been absurd for Luke to tell us that “they were ware of it.” It is rather the purpose and intention of assault beginning to assume the character of a movement. See on Jas 3:4. To stone. Paul says he was stoned once (2Co 11:25). This took place at Lystra (see ver. 19).
Fuente: Vincent’s Word Studies in the New Testament
1) “And when there was an assault,” (hos de egeneto horme) “And when there was a rush,” in nature of an assault, an expression of emotional arousement, by those who were enemies of the cross of Christ, against the apostles and brethren of the city, justifying Paul’s later assertion to Timothy, 2Ti 3:12.
2) “Made both of the Gentile, and also of the Jews,” (ton ethon te kai loudaion) “Of both the Gentiles (mixed races) and the Jews;” Tho the Jews considered the Gentiles to be unclean, unfit for association, close social contact, they joined hand in hand to persecute both Jesus Christ and His church, Mat 22:15-16; Mar 3:6; Mar 12:13.
3) “With their rulers,” (sun tois archousan auton) “In collusion with their rulers,” of the city of lconium, much as the enemies of Christ, Jews and Gentiles, sought by collusion to entrap Him, Luk 20:19-20; Luk 23:12-13. Rulers, political administrators joined hands with unbelieving, wicked religious Jews both to persecute our Lord and His church, Mat 5:11-12; Act 3:17; Act 4:26; Act 13:15; Act 13:27; Eph 6:12.
4) “To use them despitefully, and to stone them,” (hubrisai kai lithobolesai autous) “To insult and to stone them,” with wicked violence, insolently, contemptibly, as our Lord foretold His chosen church should confront them, Joh 15:16; Joh 15:20-27; Joh 16:1-4; Mat 5:11-12. Yet people of God are to pray for those who treat them despitefully, even as their Lord, Stephen, and Paul did, Luk 23:34; Act 7:60; Rom 10:1-4.
Fuente: Garner-Howes Baptist Commentary
−
5. Mark how far forth the holy champions of Christ did suffer. They give not back when their enemies do only set themselves against them; but when the sedition waxeth hot, and they be in danger of stoning, though they have many favorers of their doctrine, they go no further, but remembering the saying of Christ, wherein he warneth the faithful in patience to possess their souls, they avoid the fury of the enemy. And though they fly, lest they − (13) throw themselves headlong into death, yet their constancy in preaching the gospel doth sufficiently declare that they feared not danger. For Luke saith that they preached the gospel in other places also. This is the right kind of fear, when the servants of Christ do not run willfully into the hands of their enemies, of them to be murdered, and yet they do not foreslow [abandon] their duty; neither doth fear hinder them from obeying God when he calleth; and so, consequently, they can afford, if need be, to go even through death itself to do their duty. −
(13) −
“
Temere,” rashly, omitted.
Fuente: Calvin’s Complete Commentary
(5) To use them despitefully.The verb expresses wanton insult and outrage. St. Paul uses the noun derived from it to express the character of his own conduct as a persecutor (1Ti. 1:13), and must have felt, as afterwards in the actual stoning of Act. 14:19, that he was receiving the just reward of his own deeds.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Assault Rather an onset or rush, for before the assault could be made the apostles, being informed, escaped.
Rulers Probably the rulers of the Jewish synagogues, leading the Jews to inflict the Jewish punishment of stoning.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when an onset was made both of the Gentiles and of the Jews with their rulers, to treat them shamefully and to stone them, they became aware of it, and fled to the cities of Lycaonia, Lystra and Derbe, and the region round about, and there they preached the Good News.’
Eventually the Jews felt that they had built up enough support to be able to vote down the supporters of Paul and Barnabas and were confident that they could obtain the agreement of the assembly to the Pauline party being shamed and stoned. It should be noted that such a combination of Jews and Gentiles could only have arisen as a result of compromise by the Jews. Instead of treating idolatry with the scorn that they normally reserved for it, they would have had to gain support by speaking as though it were a respectable alternative, (unlike, of course, the new Christianity) and to point to its ancient traditions, traditions which they would point out these new Christians were said to be undermining. It would gain them votes on the assembly, but only at the cost of their religious integrity.
However, their ploy clearly succeeded and ‘an onset’ (a rushed decision?) was made against the evangelists in the assembly. News of this clearly reached the Christians and the result was that as things were getting too hot, and it was becoming apparent that the pro-Jewish party had gained the ears of the majority of the assembly and intended to use the opportunity to misuse the evangelists and stone them, presumably on the grounds of blasphemy, the Pauline party cut short their visit and left the city, albeit unwillingly (fled), moving on along the Via Sebaste first to the Roman colony of Lystra, twenty four miles away from Iconium (and one hundred and four miles from Pisidian Antioch), and then to Derbe (both cities of Lycaonia), and there again preached the Good News, both in the cities and in the surrounding regions.
Thus the political system had enabled them to remain in Iconium longer than they might at first have expected, given the opposition.
South Galatia was in fact divided up into four political regions, Isauria, Pisidia, Phrygia and Lycaonia, and at this particular time in history (and no other, for it was later seen as in Lycaonia) Iconium was seen as officially in Phrygia. Thus at this time in history only Lystra and Derbe where in Lycaonia. The result was that by this move they transferred from one political region to another.
Fuente: Commentary Series on the Bible by Peter Pett
Act 14:5-7 . ] impetus (Vulg.), but not exactly in the sense of an assault (Luther, comp. Castalio, Calvin, and others), nor yet a plot (Kuinoel, de Wette, and others). The former meaning, according to the context, expresses too much; the latter is not sanctioned by linguistic usage (even in Jas 3:4 ). It denotes a strong pressure, a pushing and thronging . Comp. Herod. vii. 18 : , Plat. Phil. p. 35 D: , Dem. 309. 4 : , Xen. Mem. iv. 4. 2; Jas 3:4 ; 3Ma 1:23 ; Mal 4:3Mal 4:3 .
] joins on closely to , whose rulers of the synagogue and elders are meant. Comp. Phi 1:1 . On , comp. Luk 18:32 ; 1Th 2:2 ; Lucian, Soloec . 10. [15]
] Comp. on Act 12:12 . It had become known to them, what was at work against them.
(sometimes used as feminine singular, and sometimes as neuter plural, as in Act 14:8 , see Grotius) and , two cities of Lycaonia, to the north of Taurus, and lying in a southeastern direction from Iconium. Ptol. v. 4 reckons the former to belong to the neighbouring Isauria; but Plin. v. 32 confirms the statement of our passage. On their ruins, see Hamilton’s Travels in Asia Minor , II. pp. 301 f., 307 f.; Hackett, p. 228.
[15] . The distinction there stated of with is groundless. See, on the contrary, e.g. Dem. 522. ult. 539. 14.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,
Ver. 5. And to stone them ] Stephen had the maidenhead of this kind of death: as that martyr, who was threatened with whipping, wished that he might have the maidenhead of that kind of suffering (for he had not heard of any that had been so served): and as Basil, threatened by Valens with death, cried out, , I would it might be so.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5. ] is not a rush (‘impetus,’ Vulg.: ‘assault,’ E. V.), but as Hesych [76] , , as is manifest from , rightly rendered in E. V. they were ware of it ; which it would be strange if they were not, if an assault had been made on them.
[76] Hesychius of Jerusalem, cent y . vi.
Fuente: Henry Alford’s Greek Testament
Act 14:5 . The real contrast is marked in this verse, . Hitherto the evil results indicated in Act 14:2 had not resulted in an open combination of Jews and Gentiles to injure Paul and Barnabas, but now the Jews and their rulers were prepared to act in concert with the Gentiles, so that the opposition assumed a public shape, and a definite accusation of blasphemy could be formulated against the Apostles. , “onset,” R.V.; “assault,” A.V., but neither word seems appropriate, since neither onset nor assault actually occurred. It seems therefore better to take the word as expressing the inclination, or hostile intention, or instigation, and to connect it with the infinitives. In classical Greek the word is used of eagerness (joined with ), of impulse, of eager desire of, or for, a thing, cf. Thuc. iv. 4, Plat., Phil. , 35 D, although it is also used of an assault or attack. The only other place in the N.T. in which it occurs is Jas 3:4 (R.V. renders “impulse”). Hesychius regards it as equivalent to , but see also for its use as expressing attack, violence, 3Ma 1:16 ; 3Ma 1:23 ; Mal 4:5Mal 4:5 . , i.e. , of the Jewish synagogues, as shows. Hackett and Lumby take it of the heathen magistrates. On the distinction between these and the , see Schrer, div. ii., vol. ii., pp. 64, 250, E.T. The magistrates of the city could not have participated in an act of mob-violence, and the plot to stone the Apostles seems to point to Jewish instigation for enforcing the punishment of blasphemy. , “to entreat them shamefully,” so A. and R.V., indicating outrage, insolence in act, cf. Mat 22:6 , Luk 18:32 , 2Ma 14:42 , 3Ma 6:9 ; in Luk 11:45 of insulting words. St. Paul uses the same word of treatment at Philippi, 1Th 2:2 , and he describes his own conduct towards the Christians by the cognate noun , 1Ti 1:13 .
Fuente: The Expositors Greek Testament by Robertson
assault = onset. Greek. horme. Only here and Jam 3:4.
rulers, i.e. of the Jews.
use . . . despitefully = insult. Greek. hubrizo. Occurs Mat 22:6. Luk 11:45; Luk 18:32. 1Th 2:2.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] is not a rush (impetus, Vulg.: assault, E. V.), but as Hesych[76] , ,-as is manifest from , rightly rendered in E. V. they were ware of it; which it would be strange if they were not, if an assault had been made on them.
[76] Hesychius of Jerusalem, centy. vi.
Fuente: The Greek Testament
when: Act 4:25-29, Act 17:5, Psa 2:1-3, Psa 83:5, 2Ti 3:11
despitefully: Mat 5:44, Luk 6:28
Reciprocal: Mat 10:17 – beware Mar 3:7 – Jesus Act 9:24 – their Act 16:19 – they Act 20:19 – by the Act 21:27 – stirred Act 23:21 – for Act 26:17 – Delivering 2Co 11:25 – once 2Co 11:26 – in perils by the 1Th 2:16 – Forbidding 2Ti 1:12 – the which
Fuente: The Treasury of Scripture Knowledge
6
Act 14:5-6. This assault did not reach the stage of actual attack, for the men heard about it and escaped. The word means “a hostile movement” according to Thayer, and would have ended in violence had Paul and Bar-nabas remained in the city. Lystra and Derbe were in another province nearby. and the preachers stopped at Lystra first.
Fuente: Combined Bible Commentary
Act 14:5. And when there was an assault made. The Greek word hardly signifies an assault, rather a sudden movement, a hostile movement or impulse on the part of the Jews and Gentiles; it could not have been an open attack, as the apostles avoided violence and stoning by a timely flight. In his Second Epistle to the Corinthian Church (chap. Act 11:25), Paul writes: Once was I stoned. Paley observes here: Had this meditated assault at Iconium been completed, had the history related that a stone was thrown, as it relates that preparations were made both by Jews and Gentiles to stone Paul and his companions, or even had the account of this transaction stopped without going on to inform us that Paul and his companions were aware of the danger and fled, a contradiction between the history and epistle would have ensued. Truth is necessarily consistent, but it is scarcely possible that independent accounts not having truth to guide them should thus advance to the very brink of contradiction without falling into it.
Fuente: A Popular Commentary on the New Testament
Act 14:5-7. And when there was an assault made Or was about to be made; both of the Gentiles, and the Jews Who, though generally at enmity with one another, yet were united against the Christians, as Herod and Pontius Pilate, the Pharisees and Sadducees, against Christ. If the churches enemies can unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? To use them despitefully To expose them to disgrace; and then to stone, and put them to death: and thus they hoped to ruin their cause. They were aware of it When the project was just ripe for execution, Paul and Barnabas received intelligence of it, and prevented the bloody attempt by withdrawing from thence; they fled unto Lystra first, and then to Derbe; and after that to the region that lay round Lycaonia, namely, the region of Phrygia and Galatia. In thus fleeing from their persecutors they followed their Masters advice, who directed them, when persecuted in one city, to flee unto another: for though he enabled them to work miracles for the confirmation of the gospel, he gave them no power of working any to save themselves from persecution. And there they preached , and there they were preaching; the gospel And that, it appears, in a very successful manner, so that the church was still increased by the very methods taken to destroy it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes one verse 3
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 5
An assault; a movement; that is, a plan arranged.
Fuente: Abbott’s Illustrated New Testament
"The schematic description of the mission in Iconium follows the pattern of the mission in Jerusalem more closely than the pattern of the mission in Antioch of Pisidia." [Note: Tannehill, 2:176.]
The Gentiles and the Jewish rulers took the initiative in persecuting the evangelists. The attempt to stone them appears to have been an act of mob violence rather than a formal Jewish attempt at execution (cf. Act 7:58-59).
"It would have required a regular Hebrew court to sanction it [a legal stoning], and it would never have been tolerated in a Roman colony." [Note: Foakes-Jackson, p. 128.]
"Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Mat 10:23)." [Note: Robertson, 3:207.]
Consequently Paul and Barnabas moved south into the geographical region of Lycaonia, which was also in the Roman province of Galatia. Lycaonia means "land of the wolf." This became the next area for their ministry. They left one political area to start afresh in another.
"Luke’s accuracy was once severely challenged on this point because abundant records exist showing that Iconium was also a Lycaonian city, and thus no border would have been crossed between Iconium and Lystra. It was careful study of this matter which changed the British scholar William Ramsay into a strong defender of Luke’s accuracy when he discovered that Iconium was Lycaonian earlier and again later, but that Luke’s statement ’was accurate at the period when Paul visited Lycaonia; that it was accurate at no other time except between 37 and 72 A.D.’" [Note: Kent, p. 116. His quotation is from Ramsay, St. Paul . . ., pp. 110-11. Cf. idem, The Bearing . . ., pp. 35-52]