{"id":27381,"date":"2022-09-24T12:11:07","date_gmt":"2022-09-24T17:11:07","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-acts-148\/"},"modified":"2022-09-24T12:11:07","modified_gmt":"2022-09-24T17:11:07","slug":"exegetical-and-hermeneutical-commentary-of-acts-148","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-acts-148\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Acts 14:8"},"content":{"rendered":"

And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: <\/i><\/b><\/h3>\n

8 18<\/strong>. Cure of a Cripple at Lystra. The heathen people regard the Apostles as gods<\/p>\n

8<\/strong>. And there sat a certain man<\/em> ] Perhaps this cripple, like that other in Jerusalem (Act 3:2<\/span>), was brought by his friends to some much-frequented place that he might ask alms of them that passed by. There is no mention of a synagogue in Lystra, and it is very improbable that there was one. The Apostles therefore would seek out some place of public resort where they might proclaim their message, and such a position would also be most adapted for the purposes of a begging cripple.<\/p>\n

at Lystra<\/em> ] This place lay almost south from Iconium, if the site generally assigned to it, at the foot of the Kara-dagh<\/em>, be the correct one. See Dict. of the Bible<\/em>. It is most probable that this was the home of Timothy. We cannot conclude this absolutely from Act 16:1<\/span>, because both Derbe and Lystra are there mentioned, but in Act 20:4<\/span> we have an enumeration in which are the words “Gaius of Derbe and Timotheus,” where the form of the expression makes it almost certain that the latter was not of Derbe. Further, when St Paul recalls to Timothy his sufferings undergone at this period (2Ti 3:10-11<\/span>), he says “Thou hast fully known the persecutions and afflictions which came unto me at Antioch, at Iconium, at Lystra,” words which seem to connect Timothy with the last-named place, and when taken in connection with the other passages to be conclusive that Timothy did not live at Derbe.<\/p>\n

That Timothy was made a convert to Christianity at this first visit of St Paul is plain from Act 16:1<\/span>, where on the Apostle’s second visit he is called “a disciple.” It is also clear from the same passage (Act 16:3<\/span>) that there could have been but few Jews at Lystra at this time, or else the son of a religious Jewess would hardly have remained uncircumcised till he had reached man’s estate. Some, however, have thought that this may have come to pass through the influence of the Greek father of Timothy.<\/p>\n

impotent in his feet<\/em>, &c.] It is worth while to notice once again how minutely Luke, the physician, describes the nature of this and other maladies throughout the history.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

And there sat – <\/B>There dwelt, Mat 9:16<\/span>; Act 18:11<\/span> (margin). The word sat, however, indicates his usual posture, his helpless condition. Such persons commonly sat by the wayside, or in some public place, to ask for alms, Mar 10:46<\/span>.<\/P>

Impotent in his feet – <\/B><\/SPAN><\/span> adunatos. Without any power. Entirely deprived of the use of his feet.<\/P>

Being a cripple – <\/B>Lame.<\/P>

Who never had walked – <\/B>The miracle, therefore, would be more remarkable, as the man would be well known. As they were persecuted from place to place, and opposed in every manner, it was desirable that a signal miracle should be performed to carry forward and establish the work of the gospel.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Act 14:8-18<\/span><\/p>\n

And there sat a certain man at Lystra.<\/em><\/p>\n

<\/em><\/p>\n

Paul and Barnabas in Lystra<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>The incident.<\/p>\n

1. <\/strong>The case of the cripple resembles that of the man at the gate Beautiful; and a particular statement of it is given, to show the reality and the greatness of the miracle. It was not an incidental, but a radical infirmity which was removed. He had been lame from his birth. His cure, therefore, would appear to all to be the effect, not of superior skill, but of supernatural power. Thus the design of the miracle would be gained, which was not only to relieve the patient, but to demonstrate that God was present with Paul and Barnabas, and consequently that their doctrine was true. Miracles are a sign to them that believe not. They are not merely prodigies intended to raise wonder. To the Jews the argument from prophecy was sufficient; and accordingly, we find the apostles insisting much upon it in their discourses to that people. But to the Gentiles it would not have been addressed with propriety, because they were not acquainted with the prophecies. Miracles, however, were an obvious and easy species of evidence.<\/p>\n

2. <\/strong>Paul perceived that the lame man had faith to be healed. This faith seems to signify either a general belief of the power of Barnabas and Paul, or rather of Jesus Christ, whose ministers they were, to cure his infirmity; or a persuasion that a cure would be performed upon himself in particular. In the former case, his faith was founded on the account which he had heard of the character and miracles of Christ, and of the gifts of healing which He had bestowed on His apostles; in the latter it was the effect of a supernatural impression on his mind. This faith Paul perceived by the power of discerning spirits. Paul therefore said, Stand upright on thy feet. And he leaped and walked, and the cure instantly followed the command.<\/p>\n

3. <\/strong>Paul said, with a loud voice. The circumstances in which the miracles of the gospel were performed leave no room for suspecting that they were dexterous impositions on the credulity of mankind. They were not done in a corner, but in the chief places of concourse. The juggling tricks of heathenism need only to be strictly examined to be rejected with contempt; whereas the miracles of Christianity are displays of omnipotent power, which will be the more admired the more closely they are considered.<\/p>\n

4. <\/strong>The evidence of miracles is not irresistible, but may be counteracted by the power of prejudice. The Jews attributed those of our Saviour to Satanical influence; the Gentiles believed that those of the apostles were operations of magic; and the inhabitants of Lystra were disposed to turn this miracle into an argument in favour of their own idolatrous religion (Act 14:11<\/span>, etc.). As soon as the idea was adopted, that Paul and Barnabas were gods, the people assigned to them their respective names. If the gods had condescended to visit the city of Lystra, religion required that they should be received with appropriate honours; but the sacrifice was prevented by the zeal of Barnabas and Paul, who ran in among them, saying, Sirs, why do ye these things? We are fellow mortals. Their being of like passions with themselves would not have appeared a good reason why Paul and Barnabas should not be worshipped: for Jupiter and Mercury, and all the rest, if history might be credited, had given many shocking displays of them. But if they were fellow mortals, beings subject, like others, to disease and death, it was evident that they were not gods. Mortals, indeed, there have been, who demanded religious honours; and base flatterers have not been wanting to comply with the extravagant request. Some of the Roman emperors were deified during their lives. But, surely, the worshippers and the worshipped must have secretly regarded one another with mutual contempt. Jealous of the glory of the true God, the apostles rejected, with abhorrence, any honour offered to themselves which intrenched on His prerogative.<\/p>\n

5. <\/strong>In the Old Testament the heathen gods are frequently styled vanities. Of the deities, whom the blinded nations adored, some had no existence except in the imagination of their worshippers; and the rest were dead men and women, whom the gratitude and admiration of posterity had consecrated. Their images, in which a Divine virtue was supposed to reside, were alike unworthy of religious honours and incapable of doing good or evil, as inanimate matter in any other shape (Psa 135:16-18<\/span>). These pretended gods, and their unprofitable service, the apostles call upon the men of Lystra to forsake, and henceforward to worship the living God–Jehovah, the self-existent Being, the source of life to all who breathe.<\/p>\n

6. <\/strong>But if the God, whom Paul and Barnabas preached, was the true God, why was He so late in asserting His claim to their homage? To obviate this objection against the Christian doctrine as a novel system, the apostles add, Who in times past suffered all nations to walk in their own ways. Although He did not leave Himself altogether without a witness, yet He employed no extraordinary means to stem the torrent of apostacy. No prophet arose among them to reprove their errors and restore the knowledge and service of the Creator. The times of this ignorance He winked at, seeming to take no notice of it, as a man closes his eyes that he may not observe what is passing around him. Every nation was suffered to adopt whatever form of religion was most agreeable to its taste. Idolatry seems to have begun early after the flood. It was practised in the family of Abraham prior to his call (Jos 24:2<\/span>).<\/p>\n

7. <\/strong>But this idolatry was inexcusable, because God did not leave Himself without a witness, etc. No man, who consults his reason, can consider the productions of the earth as the result of chance, because chance signifies no cause of any kind, but merely expresses bur ignorance. It is not less irrational to imagine that vegetation is the effect of certain independent qualities or powers of matter. Wherever we observe design, reason and experience point to an intelligent agent. The process by which our hearts are filled with food and gladness, consists of so many steps all conducting to a specific termination, that no person can survey them without an immediate conviction of the existence and providence of God, The heathens, amidst all their ignorance, were not so atheistical as some modern philosophers. They erred only in overlooking the true Author of their enjoyments, and returning thanks for their fruitful seasons to Jupiter, and Ceres, and Pomona, instead of acknowledging the various productions of the earth to be the work of one God, from whom cometh down every good and perfect gift.<\/p>\n


II. <\/strong>Its lessons.<\/p>\n

1. <\/strong>We learn from this passage that the contemplation of nature should be rendered subservient to the purposes of piety. Man is delighted with the view of what is sublime and beautiful, and with instances of curious contrivances and exquisite workmanship; but the ultimate design of this delight is to conduct him to the knowledge and love of its Author. Philosophy will afford us much entertainment by unfolding the secret operations of nature; but the pleasure of the unlettered Christian is incomparably greater when he traces, in the grand outlines of creation, the footsteps of his Father, and the smiles of His goodness.<\/p>\n

2. <\/strong>Let us give thanks to God for our deliverance from idolatry. It is not to reason that we are indebted for this deliverance. We indeed find no difficulty in proving that there is only one God, who ought to be worshipped; but to demonstrate a truth already known is a much easier task than to discover a truth buried under the rubbish of prejudice and superstition. The wisest and greatest men of antiquity were polytheists. Were Christianity banished, the absurd and exploded systems of Paganism would be restored. No sooner had the French nation renounced the religion of Christ than they began to worship the Goddess of Reason.<\/p>\n

3. <\/strong>As we profess to be the servants of the living God, let us remember that it is a pure and spiritual worship which He requires. He must not be treated as one of the idols of the Gentiles, to whom their votaries presented the empty homage of ceremonies and oblations. Then only do we serve Him when we present to Him the offering of our hearts, commit ourselves to the direction of His wisdom, submit to His authority, and regulate our thoughts and actions by His law. (J. Dick, D. D.<\/em>)<\/p>\n<\/p>\n

Apostolic service and temptation<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>This man would not be admitted into a drawing room; he would be a spot on any feast of high conviviality; but Christianity always begins with the cripples. It will begin anywhere. Its one cry is, Give me a man, and in reply to this the cripple has always been given. This is the defence of the Church, that it shuts out no man, but finds a seat even for the cripple who cannot stand.<\/p>\n

2. <\/strong>Paul perceived that he had faith to be healed. That man is here; dont tell me you are not a Christian; your being here means Believest thou the prophets? I know that thou believest. What you want is the faith to use faith, confidence to use the power you have. The great, kind sea waits for you. It is a great easy nurse, and says, Come, throw yourselves right upon me, and you shall not sink. Who can tell but that some poor soul now may say, Lord, I believe; help Thou mine unbelief? If so, this will be the day of miracle.<\/p>\n

3. <\/strong>I wish we could be as sure that Paul is here as that the cripple is. You have here an illustration of Pauls insight into character. Not long since we noticed that Barnabas saw the grace of God. What eyes those men had. They knew faith when it was only a light in the face, a gleam in the eye. There is more faith in the world than the preachers have yet conceived. We make great mistakes in confounding one character with another, and in mistaking the symptoms that are offered in order to deceive the very elect. Many a man laughs to keep you off the scent; whilst under his assumed gaiety his heart is suffering from the bite of an adder. Many a man is silent who wants to speak. You have thought him cold, distant, indifferent, whereas in his heart he has been saying, Would God I knew how to begin. Let us pray for the spirit of discerning, and so use that spirit as to bring men who have taken one step on the right road forward on their journey.<\/p>\n

4. <\/strong>Why did Paul speak with a loud voice? Some people object to loud voices–they say they could hear quite well if the preacher did not exert himself so. It is not enough to hear–you must overhear. An utterance must not deliver its own syllables only, but take with it heart, fire, life. If you had spoken with a sublimer audacity you would have elicited a nobler reply. People knew that Christ spoke with authority, and Pauls heart went with his voice, and his every syllable was glorified into a power.<\/p>\n

5. <\/strong>Not only had Paul keen insight into the character of others, he had also keen insight into his own spirit. That kept him right. The high priest of Jupiter was prepared to offer sacrifice to him; but he cried, We also are men of like passions with you. Their self-knowledge was, humanly speaking, their salvation. If we knew ourselves we could not so inhale the incense of adulation as to lose our balance. Let all men know themselves to be but men, and then eulogium will bring with it honest encouragement, and instead of offering sacrifices, we shall offer the nobler homage of confidence and love.<\/p>\n

6. <\/strong>This narrative throws some light upon Christianity itself. Christianity makes people do what they never did before. The man had never walked. Christianity does not make us do things a little better than we did them before; it makes us do things we and the world thought it impossible for us ever to do. When the priest of Jupiter saw what was done, he was prepared to put the knife to Jupiters own throat. Christianity must vindicate itself by the men it makes. Convince the priests of Jupiter, not by eloquent reasoning, but by noble manhood.<\/p>\n

7. <\/strong>The man leaped and walked. You cannot leap long–the law of gravitation is against that–but you can walk all your lifetime. A man leaping always is beside himself; a man walking has serious business, and he is going to do it. We cannot live in raptures, but we must leap at first. Those who have seen God, and have received of His strength, mount up as on the wings of eagles: then they run, then they walk. It would be pleasant to see some of us leaping a little. Without enthusiasm, what is the Church? It is Vesuvius without fire; it is Niagara without water; it is the firmament without the sun. (J. Parker, D. D.<\/em>)<\/p>\n<\/p>\n

Worship: the false and the true<\/strong><\/p>\n


I. <\/strong>Man worship. Look at–<\/p>\n

1. <\/strong>The great miracle.<\/p>\n

(1)<\/strong> The cripple. His condition was, humanly speaking, hopeless. So the sinner (Rom 7:18<\/span>; Psa 51:5<\/span>).<\/p>\n

(2)<\/strong> The cure. Look at the steps.<\/p>\n

(a) <\/strong>The same heard Paul speaking. The gospel came with healing to the soul before healing was given to his body.<\/p>\n

(b) <\/strong>Perceiving how undoubting was the mans faith in Christ as a Saviour, Paul saw that he would have just as much faith in Him as a healer.<\/p>\n

(c) <\/strong>Stand upright on thy feet. To that clarion call all the energies of the lame mans being responded. The sense of impotence gave place to a sense of power. There was a second miracle in the leaping and walking; for with man walking and leaping are the result of many trials and failures.<\/p>\n

2. <\/strong>The great mistake. The miracle set the people reasoning. By no mere human power could such a wonder be performed; therefore these men must be gods. Even the priest of Jupiter himself came to do priestly homage.<\/p>\n


II. <\/strong>True worship. Some would have let the people suppose for a time that their surmise was true. It would give them influence, and gradually, they could turn attention away from themselves to Christ, etc. But the false never can represent the true. How did Paul and Barnabas act?<\/p>\n

1. <\/strong>Self-worship rejected.<\/p>\n

(1)<\/strong> The apostles horror. Evidently no such temptation had appealed to them.<\/p>\n

(2)<\/strong> The apostles declaration. We also are men, etc. Capable of suffering, and hence unlike gods.<\/p>\n

(3)<\/strong> The apostles mission. Bring you good tidings, that ye should turn from these vain things unto the living God. The worship of the living God is the only one that brings returns. All other worship is empty of results–a waste of time, of means, of energy–an eternal disappointment.<\/p>\n

2. <\/strong>True worship enjoined. The sermon of the apostles is short, but it presents God–<\/p>\n

(1)<\/strong> As Creator. Who made the heaven, etc. God was living, while their gods were of stone, or of their own imagination. He was self-existent–their gods were vanities.<\/p>\n

(2)<\/strong> As Father.<\/p>\n

(a) <\/strong>Indulgent. Who suffered all nations to walk in their own ways. He would not compel their adoration, but left it to themselves to find out that evil was hurtful, idolatry nothing but vanity, and that the wages of sin is death,<\/p>\n

(b) <\/strong>Faithful. Yet He left Himself not without witness, in that He did good. The apostacy of the nations did not cause God to turn away from them. With infinite patience, born of infinite love, He continued to treat them as though they were His children.<\/p>\n

(c) <\/strong>Provident. And gave you from heaven rain, etc. With wonderful kindness our Father maketh His sun to rise on the evil and the good, etc. His love and goodness continually plead with men to repent. And with these sayings scarce retained they, etc. The heart of the sons of men is fully set in them to do evil. It is as hard sometimes to turn them as it is to turn the course of a river. (M. C. Hazard.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 8<\/span>. Impotent in his feet<\/B><\/I>] , He had no muscular power, and probably his ancle bones were dislocated; or he had what is commonly termed club feet<\/I>; this is the more likely, as he is said to have been lame from his mother’s womb<\/I>, and to have never walked<\/I>.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Such defects as are from nature, are incurable by art, and only to be helped immediately by the God of nature. <\/P>

Who never had walked; <\/B>this is observed and enlarged upon, to make the miracle the more appear to be the only work of God: Act 3:2<\/span>. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

8-10. there sat there a certain man. . . a cripple from his mother’s womb . . . The same heard Paulspeak<\/B>in the open air and (Ac14:11<\/span>) to a crowd of people.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

And there sat a certain man at Lystra<\/strong>,…. Where the apostle was preaching; and perhaps he sat there to beg, where there was a great concourse of people, and which might be in the open street: this man was<\/p>\n

impotent in his feet<\/strong>; so weak, as not to be able to walk, and even to stand on them, and therefore is said to sit:<\/p>\n

being a cripple from his mother’s womb<\/strong>; he was born lame, as was the man cured by Peter, Ac 3:2<\/span><\/p>\n

who never had walked<\/strong>; these circumstances are mentioned, to show that his case was incurable by any human art, and to illustrate the following miracle.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The Lame Man Healed at Lystra; Paul and Barnabas at Lystra.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR>


<\/P>


<\/P> <\/TD> <\/TR> <\/TABLE>

      8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked:   9 The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,   10 Said with a loud voice, Stand upright on thy feet. And he leaped and walked.   11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.   12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.   13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.   14 Which<\/I> when the apostles, Barnabas and Paul, heard of,<\/I> they rent their clothes, and ran in among the people, crying out,   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:   16 Who in times past suffered all nations to walk in their own ways.   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.   18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.<\/P>

      In these verses we have,<\/P>

      I. A miraculous cure wrought by Paul at Lystra upon a cripple that had been lame from his birth, such a one as was miraculously cured by Peter and John, ch.<\/I><\/span> iii. 2<\/span>. That introduced the gospel among the Jews, this among the Gentiles; both that and this were designed to represent the impotency of all the children of men in spiritual things: they are lame from their birth, till the grace of God puts strength into them; for it was when we were yet without strength<\/I> that Christ died for the ungodly,<\/I> Rom. v. 6<\/I><\/span>. Observe here, 1. The deplorable case of the poor cripple (v.<\/I><\/span> 8<\/span>): He was impotent in his feet, disabled<\/I> (so the word is) to such a degree that it was impossible he should set his foot to the ground, to lay any stress upon it. It was well known that he had been so from his mother’s womb,<\/I> and that he never had walked,<\/I> nor could stand up.<\/I> We should take occasion hence to thank God for the use of our limbs; and those who are deprived of it may observe that their case is not singular. 2. The expectation that was raised in him of a cure (v.<\/I><\/span> 9<\/span>): He heard Paul preach, and, it is likely, was much affected with what he heard, believed that the messengers, having their commission thence, had a divine power going along with them, and were therefore able to cure him of his lameness. This Paul was aware of, by the spirit of discerning that he had, and perhaps the aspect of his countenance did in part witness for him: Paul perceived that he had faith to be healed;<\/I> desired it, hoped for it, had such a thing in his thoughts, which it does not appear that the lame man Peter healed had, for he expected no more than an alms.<\/I> There was not found such great faith in Israel<\/I> as was among the Gentiles, Matt. viii. 10<\/span>. 3. The cure wrought: Paul, perceiving that he had faith to be healed,<\/I> brought the word and healed him,<\/I> Ps. cvii. 20<\/I><\/span>. Note, God will not disappoint the desires that are of his own kindling, nor the hopes of his own raising. Paul spoke to him with a loud voice,<\/I> either because he was at some distance, or to show that the true miracles, wrought by the power of Christ, were far unlike the lying wonders wrought by deceivers, that peeped, and muttered, and whispered,<\/I> Isa. viii. 19<\/I><\/span>. God saith, I have not spoken in secret, in a dark place of the earth,<\/I> Isa. xlv. 19<\/I><\/span>. Paul spoke to him with a loud voice, that the people about might take notice, and have their expectations raised of the effect. It does not appear that this cripple was a beggar; it is said (v.<\/I><\/span> 8<\/span>) that he sat,<\/I> not that he sat begging. But we may imagine how melancholy it was to him to see other people walking about him, and himself disabled; and therefore how welcome Paul’s word was to him, “Stand upright on thy feet;<\/I> help thyself, and God shall help thee; try whether thou hast strength, and thou shalt find that thou hast.” Some copies read it, I say unto thee, in the name of the Lord Jesus Christ, Stand upright on thy feet.<\/I> It is certain that this is implied, and very probably was expressed, by Paul, and power went along with this word;<\/I> for presently he leaped and walked,<\/I> leaped up from the place where he sat, and not only stood upright,<\/I> but to show that he was perfectly cured, and that immediately, he walked to and fro before them all. Herein the scripture was fulfilled, that when the wilderness of the Gentile world is made to blossom as the rose then shall the lame man leap as a hart,<\/I>Isa 35:1<\/span>; Isa 35:6<\/span>. Those that by the grace of God are cured of their spiritual lameness must show it by leaping with a holy exultation and walking in a holy conversation.<\/P>

      II. The impression which this cure made upon the people: they were amazed at it, had never seen nor heard the like, and fell into an ecstacy of wonder. Paul and Barnabas were strangers, exiles, refugees, in their country; every thing concurred to make them mean and despicable: yet the working of this one miracle was enough to make them in the eyes of this people truly great and honourable, though the multitude of Christ’s miracles could not screen him from the utmost contempt among the Jews. We find here, 1. The people take them for gods (v.<\/I><\/span> 11<\/span>): They lifted up their voices<\/I> with an air of triumph, saying in their own language (for it was the common people that said it), in the speech of Lycaonia,<\/I> which was a dialect of the Greek, The gods are come down to us in the likeness of men.<\/I> They imagined that Paul and Barnabas had dropped down to them out of the clouds, and that they were some divine powers, no less than gods, though in the likeness of men. This notion of the thing agreed well enough with the pagan theology, and the fabulous account they had of the visits which their gods made to this lower world; and proud enough they were to think that they should have a visit made to them. They carried this notion so far here that they pretended to tell which of their gods they were, according to the ideas their poets had given them of the gods (v.<\/I><\/span> 12<\/span>): They called Barnabas Jupiter;<\/I> for, if they will have him to be a god, it is as easy to make him the prince of their gods as not. It is probable that he was the senior, and the more portly comely man, that had something of majesty in his countenance. And Paul they called Mercury,<\/I> who was the messenger of the gods, that was sent on their errands; for Paul, though he had not the appearance that Barnabas had, was the chief speaker,<\/I> and had a greater command of language, and perhaps appeared to have something mercurial in his temper and genius. Jupiter<\/I> used to take Mercury<\/I> along with him, they said, and, if he make a visit to their city, they will suppose he does so now. 2. The priest thereupon prepares to do sacrifice to them,<\/I> v.<\/span> 13<\/span><\/U><\/I><\/span>. The temple of Jupiter was, it seems, before the gate of their city, as its protector and guardian; and the priest of that idol and temple, hearing the people cry out thus, took the hint presently, and thought it was time for him to bestir himself to do his duty: many a costly sacrifice he had offered to the image of Jupiter, but if Jupiter be among them himself–in propria persona,<\/I> it concerns him to do him the utmost honours imaginable; and the people are ready to join with him in it. See how easily vain minds are carried away with a popular outcry. If the crowd give a shout, Here is Jupiter, the priest of Jupiter takes the first hint, and offers his service immediately. When Christ, the Son of God, came down, and appeared in the likeness of men, and did many, very many miracles, yet they were so far from doing sacrifice to him that they made him a sacrifice to their pride and malice: He was in the world, and the world knew him not; he came to his own, and his own received him not;<\/I> but Paul and Barnabas, upon the working of one miracle, are immediately deified. The same power of the god of this world which prejudices the carnal mind against truth makes errors and mistakes to find easy admission; and both ways his turn is served. They brought oxen,<\/I> to be sacrificed to them, and garlands,<\/I> with which to crown the sacrifices. These garlands were made up of flowers and ribbons; and they gilded the horns of the oxen they sacrificed.<\/P>

Victim ad supplicium saginantur,<\/SPAN><\/SPAN><\/P>

hosti ad pnam corenantur.<\/SPAN><\/SPAN><\/P>

So beasts for sacrifice do feed,<\/SPAN><\/SPAN><\/P>

First to be crown’d, and then to bleed.                  <\/SPAN><\/SPAN><\/P> <\/TD> <\/TR>

So Octavius in Minutius Felix.<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      III. Paul and Barnabas protest against this undue respect paid them, and with much ado prevent it. Many of the heathen emperors called themselves gods,<\/I> and took a pride in having divine honours paid them: but Christ’s ministers, though real benefactors to mankind, while these tyrants only pretended to be so, refused those honours when they were so tendered. Whose successor therefore he is who sits in the temple of God,<\/I> and shows that he is god<\/I> (2 Thess. ii. 4<\/span>), and who is adored as our lord god,<\/I> the pope, it is easy to say. Observe,<\/P>

      1. The holy indignation which Paul and Barnabas conceived at this: When they heard this, they rent their clothes.<\/I> We do not find that they rent their clothes when the people vilified them, and spoke of stoning them; they could bear this without disturbance: but when they deified them, and spoke of worshipping them, they could not bear it, but rent their clothes, as being more concerned for God’s honour than their own.<\/P>

      2. The pains they took to prevent it. They did not connive at it, nor say, “If people will be deceived, let them be deceived,” much less suggest to themselves and one another that it might contribute both to the safety of their persons and the success of their ministry if they suffered the people to continue in this mistake, and so they might make a good hand of an ill thing. No, God’s truth needs not the service of man’s lie. Christ had put honour enough upon them in making them apostles, they needed not assume either the honour of princes or the honour of gods; they appeared with much more magnificent titles when they were called the ambassadors of Christ,<\/I> and the stewards of the mysteries of God,<\/I> than when they were called Jupiter and Mercury. Let us see how they prevented it.<\/P>

      (1.) They ran in among the people,<\/I> as soon as they heard of it, and would not so much as stay awhile to see what the people would do. Their running in, like servants, among the people, showed that they were far from looking upon themselves as gods, or taking state upon them; they did not stand still, expecting honours to be done them, but plainly declined them by thrusting themselves into the crowd. They ran in, as men in earnest, with as much concern as Aaron ran in between the living and the dead,<\/I> when the plague was begun.<\/P>

      (2.) They reasoned with them, crying out,<\/I> that all might hear, “Sirs, why do you these things?<\/I>” Why do you go about to make gods of us? It is the most absurd thing you can do; for,<\/P>

      [1.] “Our nature will not admit it: We also are men of like passions with you<\/I>” homoiopatheis<\/B><\/I>: it is the same word that is used concerning Elias, Jam. v. 18<\/span>, where we render it, subject to like passions as we are.<\/I> “We are men, and therefore you wrong yourselves if you expect that from us which is to be had in God only; and you wrong God if you give that honour to us, or to any other man, which is to be given to God only. We not only have such bodies as you see, but are of like passions with you,<\/I> have hearts fashioned like as other men<\/I> (Ps. xxxiii. 15<\/span>); for, as in water face answers to face, so doth the heart of man to man,<\/I> Prov. xxvii. 19<\/I><\/span>. We are naturally subject to the same infirmities of the human nature, and liable to the same calamities of the human life; not only men, but sinful men and suffering men, and therefore will not be deified.”<\/P>

      [2.] “Our doctrine is directly against it. Must we be added to the number of your gods whose business it is to abolish the gods you have? We preach unto you that you should turn from these vanities unto the living God.<\/I> If we should suffer this, we should confirm you in that which it is our business to convert you from:” and so they take this occasion to show them how just and necessary it was that they should turn to God from idols,<\/I> 1 Thess. i. 9<\/I><\/span>. When they preached to the Jews, who hated idolatry, they had nothing to do but to preach the grace of God in Christ, and needed not, as the prophets in dealing with their fathers, to preach against idolatry: but, when they had to do with the Gentiles, they must rectify their mistakes in natural religion, and bring them off from the gross corruptions of that. See here what they preached to the Gentiles.<\/P>

      First,<\/I> That the gods which they and their fathers worshipped, and all the ceremonies of their worship of them were vanities,<\/I> idle things, unreasonable, unprofitable, which no rational account could be given of, nor any real advantage gained from. Idols are often called vanities in the Old Testament, Deu 32:21<\/span>; 1Ki 10:13<\/span>. An idol is nothing in the world<\/I> (1 Cor. viii. 4<\/span>): it is not at all what it is pretended to be, it is a cheat, it is a counterfeit; it deceives those that trust to it and expect relief from it. Therefore turn from these vanities,<\/I> turn from them with abhorrence and detestation, as Ephraim did (Hos. xiv. 8<\/span>): “What have I to do any more with idols?<\/I> I will never again be thus imposed upon.”<\/P>

      Secondly,<\/I> That the God to whom they would have them turn<\/I> is the living God.<\/I> They had hitherto worshipped dead images, that were utterly unable to help them (Isa. lxiv. 9<\/span>), or (as they now attempted) dying men, that would soon be disabled to help them; but now they are persuaded to worship a living God, who has life in himself, and life for us, and lives for evermore.<\/P>

      Thirdly,<\/I> That this God is the creator of the world, the fountain of all being and power: “He made heaven and earth, and the sea, and all things therein,<\/I> even those things which you worship as gods, so that he is the God<\/I> of your gods. You worship gods which you made, the creatures of your own fancy, and the work of your own hands. We call you to worship the true God, and cheat not yourselves with pretenders; worship the Sovereign Lord of all, and disparage not yourselves in bowing down to his creatures and subjects.”<\/P>

      Fourthly,<\/I> That the world owed it to his patience that he had not destroyed them long ere this for their idolatry (v.<\/I><\/span> 16<\/span>): In times past,<\/I> for many ages, unto this day, he suffered all nations to walk in their own ways.<\/I> These idolaters, that were called from the service of other gods, might think, “Have we not served these gods hitherto, and our fathers before us, time out of mind; and why may we not as well go on to serve them still?”–No, your serving them was a trial of God’s patience, and it was a miracle of mercy that you were not cut off for it. But, though he did not destroy you for it while you were in ignorance, and knew no better (ch.<\/I><\/span> xvii. 30<\/span>) yet now that he has sent his gospel into the world, and by it has made a clear discovery of himself and his will to all nations,<\/I> and not to the Jews only, if you still continue in your idolatry he will not bear with you as he has done. All the nations that had not the benefit of divine revelation, that is, all but the Jews, he suffered to walk in their own ways,<\/I> for they had nothing to check them, or control them, but their own consciences, their own thoughts (Rom. ii. 15<\/span>), no scriptures, no prophets; and then they were the more excusable if they mistook their way: but now that God has sent a revelation into the world which is to be published to all nations<\/I> the case is altered. We may understand it as a judgment upon all nations that God suffered them to walk in their own ways, gave them up to their own hearts’ lusts;<\/I> but now the time is come when the veil of the covering spread over all nations should be taken off<\/I> (Isa. xxv. 7<\/span>), and now you will no longer be excused in these vanities, but must turn from them. Note, 1. God’s patience with us hitherto should lead us to repentance,<\/I> and not encourage us to presume upon the continuance of it, while we continue to provoke him. 2. Our having done ill while we were in ignorance will not bear us out in doing ill when we are better taught.<\/P>

      Fifthly,<\/I> That even when they were not under the direction and correction of the word of God, yet they might have known, and should have known, to do better by the works of God, v.<\/I><\/span> 17<\/span>. Though the Gentiles had not the statutes and judgments<\/I> that the Jews had to witness for God against all pretenders, no tables of testimony or tabernacle of testimony, yet he left not himself without witness;<\/I> besides the witness<\/I> for God within them (the dictates of natural conscience), they had witnesses<\/I> for God round about them–the bounty of common providence. Their having no scriptures did in part excuse them, and therefore God did not destroy them for their idolatry, as he did the Jewish nation. This however did not wholly excuse them, but that notwithstanding this they were highly criminal and deeply guilty before God; for there were other witnesses<\/I> for God, sufficient to inform them that he and he only is to be worshipped, and that to him they owed all their services from whom they received all their comforts, and therefore that they were guilty of the highest injustice and ingratitude imaginable, in alienating them from him. God, having not left himself without witness,<\/I> has not left us without a guide, and so has left us without excuse; for whatever is a witness for God is a witness against us, if we give that glory to any other which is due to him only. 1. The bounties of common providence witness to us that there is a God, for they are all dispensed wisely and with design. The rain and fruitful seasons<\/I> could not come by chance, nor are there any of the vanities of the heathen that can give rain,<\/I> neither can the heavens<\/I> of themselves give showers,<\/I> Jer. xiv. 22<\/I><\/span>. All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven, he is the Father of the rain, Job xxxviii. 28<\/span>. 2. The benefits we have by these bounties witness to us that we ought to make our acknowledgments not to the creatures who are made serviceable to us, but to the Creator who makes them so. He left not himself without witness, in that he did good.<\/I> God seems to reckon the instances of his goodness<\/I> to be more pregnant, cogent proofs of his title to our homage and adoration than the evidences of his greatness;<\/I> for his goodness is his glory. The earth is full of his goodness; his tender mercies are over all his works;<\/I> and therefore they praise him,<\/I>Psa 145:9<\/span>; Psa 145:10<\/span>. God does us good, in preserving to us his air to breathe in, his ground to go upon, the light of his sun to see by; but, because the most sensible instance of the goodness of Providence to each of us in particular is that of the daily provision made by it of meat and drink for us, the apostle chooses to insist upon that, and shows how God does us good, (1.) In preparing it for us, and that by a long train of causes which depend upon him as the first cause: The heavens hear the earth; the earth hears the corn, and wine, and oil; and they hear Jezreel.<\/I>Hos 2:21<\/span>; Hos 2:22<\/span>. He does us good in giving us rain from heaven–rain for us to drink, for if there were no rain there would be no springs of water and we should soon die for thirst–rain for our land to drink, for our meat as well as drink we have from the rain; in giving us this, he gives us fruitful seasons. If the heavens be as iron, the earth<\/I> will soon be as brass,<\/I> Lev. xxvi. 19<\/I><\/span>. This is the river of God<\/I> which greatly enriches the earth,<\/I> and by it God prepares us corn,<\/I> Ps. lxv. 9-13<\/I><\/span>. Of all the common operations of providence, the heathen chose to form their notion of the supreme God by that which bespeaks terror, and is proper to strike an awe of him upon us, and this was the thunder;<\/I> and therefore they called Jupiter the thunderer,<\/I> and represented him with a thunderbolt in his hand; and it appears by Ps. xxix. 3<\/span> that this ought not to be overlooked; but the apostle here, to engage us to worship God, sets before us his beneficence, that we may have good thoughts of him in every thing wherein we have to do with him–may love him and delight in him, as one that does good, does good to us, does good to all, in giving rain from heaven and fruitful seasons;<\/I> and if at any time rain be withheld, or the seasons be unfruitful, we may thank ourselves; it is our sin that turns away these good things from us<\/I> which were coming to us, and stops the current of God’s favours. (2.) In giving us the comforts of it. It is he that fills our hearts with food and gladness.<\/I> God is rich in mercy to all<\/I> (Rom. x. 12<\/span>): he gives us richly all things to enjoy<\/I> (1 Tim. vi. 17<\/span>), is not only a benefactor, but a bountiful one, not only gives us the things we need,<\/I> but gives us to enjoy them<\/I> (Eccl. ii. 24<\/span>): He fills our hearts with food,<\/I> that is, he gives us food to our hearts’ content, or according to our hearts’ desire; not merely for necessity, but plenty, dainty, and variety. Even those nations that had lost the knowledge of him, and worshipped other gods, yet he filled their houses, filled their mouths, filled their bellies<\/I> (Job 22:18<\/span>; Psa 17:14<\/span>) with good things.<\/I> The Gentiles that lived without God in the world,<\/I> yet lived upon God, which Christ urges as a reason why we should do good to those that hate us,<\/I>Mat 5:44<\/span>; Mat 5:45<\/span>. Those heathen had their hearts filled with food;<\/I> this was their felicity and satisfaction, they desired no more; but these things will not fill the soul<\/I> (Ezek. vii. 19<\/span>), nor will those that know how to value their own souls be satisfied with them; but the apostles put themselves in as sharers in the divine beneficence. We must all own that God fills our hearts with food and gladness; not only food,<\/I> that we may live, but gladness,<\/I> that we may live cheerfully; to him we owe it that we do not all our days eat in sorrow.<\/I> Note, We must thank God, not only for our food, but for our gladness–that he gives us leave to be cheerful, cause to be cheerful, and hearts to be cheerful. And, if our hearts be filled with food and gladness,<\/I> they ought to be filled with love and thankfulness, and enlarged in duty and obedience, Deu 8:10<\/span>; Deu 28:47<\/span>.<\/P>

      Lastly,<\/I> The success of this prohibition which the apostles gave to the people<\/I> (v.<\/I><\/span> 18<\/span>): By these sayings,<\/I> with much ado, they restrained the people from doing sacrifice to them,<\/I> so strongly were these idolaters set upon their idolatry. It was not enough for the apostles to refuse to be deified (this would be construed only a pang of modesty), but they resented it, they showed the people the evil of it, and all little enough, for they could scarcely<\/I> restrain them from it, and some of them were ready to blame the priest, that he did not go on with his business notwithstanding. We may see here what gave rise to the pagan idolatry; it was terminating those regards in the instruments of our comfort which should have passed through them to the Author. Paul and Barnabas had cured a cripple, and therefore the people deified them, instead of glorifying God for giving them such power, which should make us very cautious that we do not give that honour to another, or take it to ourselves, which is due to God only.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

At Lystra <\/B> ( <\/SPAN><\/span>). Neuter plural as in Acts 16:2<\/span>; 2Tim 3:11<\/span> while feminine singular in Acts 14:6<\/span>; Acts 14:21<\/span>; Acts 16:1<\/span>. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18<\/span>) shows how they got a real hearing among these rude heathen.<\/P>

There sat <\/B> (<\/SPAN><\/span>). Imperfect middle of <\/SPAN><\/span>. Was sitting. This case is very much like that in 3:1-11<\/span>, healed by Peter. Possibly outside the gate (verse 13<\/span>) or some public place.<\/P>

Impotent in his feet <\/B> ( <\/SPAN><\/span>). Old verbal, but only here in the N.T. in this sense except figuratively in Ro 15:1<\/span>. Elsewhere it means “impossible” (Mt 19:26<\/span>). Locative case. Common in medical writers in the sense of “impotent.” So Tobit 2:10; 5:9.<\/P>

Had walked <\/B> (<\/SPAN><\/span>). So best MSS., first aorist active indicative “walked,” not <\/SPAN><\/span>, “had walked” (past perfect active). <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Impotent [] <\/SPAN><\/span>. The almost universal meaning of the word in the New Testament is impossible (see Mt 19:26<\/span>; Heb 6:4<\/span>, etc.). The sense of weak or impotent occurs only here and Rom 14:1<\/span>.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “And there sat,”<\/strong> (kai ekatheto) “And there sat,” not even able to stand, or there was set, placed, or located there.<\/p>\n

2) “A certain man at Lystra, impotent in the feet,”<\/strong> (tis aner adunatos in Lustrois tois posin) “A certain man in Lystra who was impotent (paralyzed) in the feet,” so that he could not stand alone, was not ambulatory of able to walk, much as the lame man placed at the gate Beautiful in Jerusalem, Act 3:9<\/span>. There Peter and John had healed him.<\/p>\n

3) “Being a cripple from his mother’s womb,”<\/strong> (cholos ek koilias metros autou) “Existing as a lame or cripple man from his mother’s womb,” from the moment he was born, from birth, Act 3:2<\/span>; Act 3:6-7<\/span>; Act 3:11<\/span>; Act 4:22<\/span>.<\/p>\n

4) “Who never had walked:<\/strong> (hos oudepote periepatesen) “Who had never waIked at all,” even with assistance, all his life, from the time of his birth, an absolute paralytic, much also as the palsied man that Jesus healed, Mar 2:5-11<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

− <\/p>\n

8. A certain man at Lystra. Luke reciteth one miracle which we may think − (14) was one of many; but there was mention made of it alone by reason of the famous event. For we shall see by and by what happened. Luke reckoneth up the circumstances, which do more plainly set forth the power of God, when he saith that the man did never walk, and that he was a cripple even from his mother’s womb, and that he was suddenly healed by the voice of Paul alone before the eyes of all men, and that his legs, which were dead, were made nimble, so that he leapt up without making any stop. − (15) − <\/p>\n

(14) − <\/p>\n

“<\/p>\n

Probabile est,” it is probable. <\/p>\n

(15) − <\/p>\n

“<\/p>\n

Sine difficultate,” without difficulty. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

HOMILETICAL ANALYSIS<\/em>.Act. 14:8-20<\/span><\/em><\/p>\n

Paul and Barnabas at Lystra; or, the Gospel among Barbarians<\/em><\/p>\n

I. The miracle at Lystra<\/strong>.<\/p>\n

1. The subject<\/em>. A certain man, impotent in his feet, a cripple from his mothers womb, who never had walked (compare Act. 3:2<\/span>). The three phrases are like three beats of a hammer; there is no fine literary style in this device, but there is real force which arrests and compels the readers attention. Luke uses the triple beat in other places for the same purposee.g.<\/em>, Act. 13:6<\/span>, Magian, false prophet, Jew and Act. 16:6-7<\/span>, according to the true text (Ramsay, St. Paul<\/em>, etc., p. 115). The cripple, who was obviously no professional mendicant but one whose sad history was well known, was, besides being a proper subject for benevolent assistance, manifestly one whom supernatural aid alone could restore to health. <\/p>\n

2. The place<\/em>. Most likely in the street at some public resort, as Lystra does not appear to have had a synagogue, the Jews in that rude and uncultivated region being probably a mere handful. <\/p>\n

3. The time<\/em>. When Paul was preaching and the cripple listening. I, being in the way, the Lord led me (Gen. 24:27<\/span>). The Bezan text suggests that the lame man had been a proselyte before he came under Pauls influence. <\/p>\n

4. The agent<\/em>. Paul, who had now taken complete precedence of Barnabas, who had already performed a miracle of judgment on the sorcerer (Act. 13:11<\/span>), and who by the Lystrans was recognised as the chief speaker. <\/p>\n

5. The manner<\/em>. <\/p>\n

(1) The apostle fastened his eyes upon the cripple as Peter had done on the lame man at the Beautiful Gate of the Temple (Act. 3:4<\/span>), and as he himself had done on Elymas at Paphos (Act. 13:9<\/span>). He had probably been arrested by the cripples eager look, and in turn had searched his inner soul with that penetrating glance which belongs only to souls filled with the Holy Ghost (Act. 13:9<\/span>, Act. 23:1<\/span>). <\/p>\n

(2) Having perceived that the cripple had faith to be healed (literally, saved<\/em>, but whether more than from his physical malady is impossible to tell), the apostle said with a loud voice, Stand upright on thy feet! Compare Peters address to the lame man (Act. 3:6<\/span>), in which the name of Christ is invoked. That Paul omitted Christs name may be explained either by the brevity of the record, or by supposing Pauls discourse had so clearly indicated the source of healing that this required no further mention. <\/p>\n

(3) At once, without delay, the cripple leaped and walked. i.e.<\/em>, thrilled with a Divine power, he sprang to his feet (a single act like that in Act. 3:8<\/span>), and began to step out as he had never done before.<\/p>\n

II. The conduct of the Lystrans<\/strong>. <\/p>\n

1. Their exclamation.<\/em> Like Welshmen who, after listening to an address in English, revert to their mother tongue to find an outlet to their emotions, the Lystrans in their native dialect, the speech of Lycaonia (see Critical Remarks), shouted forth, The gods have come down to us in the likeness of men, and proceeded to identify Barnabas with Jupiter (Zeus) presumably on account of his combined majestic and benignant appearance, and Paul with Mercury (Hermes), not because of his bodily insignificance (2Co. 10:1<\/span>; 2Co. 10:10<\/span>), but because of his eloquencehe was the chief speaker. The belief that the gods were accustomed to visit the earth in human form widely prevailed among the ancients; that such a belief, especially with regard to Jupiter (Zeus), should have existed among the Lycaonians is not surprising considering that Lystra had a temple of Jupiter (Zeus) at its gates, and was thus, as it were, placed under the tutelage of the Father of gods and men. That Jupiter (Zeus) should have been accompanied by Mercury (Hermes) accorded also with their own traditions, one of which told of a visit made by these divinities to this very region (see Ovids story of Baucis and Philemon, Met.<\/em>, viii. 611, etc.). <\/p>\n

2. Their action<\/em>. The priest of Jupiter (Zeus), whether by himself or through his attendants, having procured oxen and garlands, caused them to be fetched unto the gatesi.e.<\/em>, to the temple, and, surrounded by the excited populace, would have offered sacrifice to the supposed divinities. Superstitious as the proposition was, it rebuked, and still rebukes, the lack of enthusiasm on the part of those who, though they know God, glorify Him not as God (Rom. 1:21<\/span>).<\/p>\n

III. The protest of the apostles<\/strong>.<\/p>\n

1. The horror they displayed.<\/em> Having learnt what the priest and people were about, Paul and Barnabas, as might have been expected of pious Jews, not to say enlightened Christians, with their strong monotheism, sensitive conception of the awful majesty of the One True God, and instinctive shrinking from the least approach to idolatry, rent their garments, according to Jewish custom, from the neck in front down towards the girdle (see Critical Remarks), and sprang fortheither from the city towards the temple, or from the house in which they lodged into the street, if the procession had not yet reached the templeand dashed in among the excited and fanatic crowd. <\/p>\n

2. The words they uttered<\/em>. <\/p>\n

(1) A question about the folly of the priest and peopleSirs! why do ye these things? An expostulation that might be addressed with propriety to many besides the Lystrans.
(2) A declaration about themselves and their mission, that they were ordinary mortals like the Lystrans, whom besides it was the object of their mission to turn from these vanities to serve the living God. These thoughts about ministers and their missions should be kept in mind both by ministers themselves and their hearers.
(3) A proclamation concerning God. His nature, as the livingi.e.<\/em>, self-existent and life-bestowing God (Deu. 5:26<\/span>; Psa. 42:2<\/span>; Jer. 10:10<\/span>; Dan. 6:26<\/span>). His omnipotence, as the maker of the universe (Gen. 1:1<\/span>; Neh. 9:6<\/span>; Psa. 102:25<\/span>). His justice, in suffering the heathen to go their own ways seeing they had first forsaken Him (compare <\/span>Act. 7:42<\/span>; Rom. 1:24<\/span>). His forbearance (according to a different interpretation of the verse) in allowing the nations to walk in their own ways without any manifestation of righteous indignation against them (compare <\/span>Act. 17:30<\/span>; Rom. 3:25<\/span>). His goodness, in giving them witness of Himself by sending them rain from heaven and fruitful seasons, filling their hearts with food and gladness (compare <\/span>Mat. 5:45<\/span>). On the course of the apostles argument, as illustrating his manner of dealing with the heathen, a remarkable light is shed by the apology of Aristides (see Hints on Act. 14:15-17<\/span>). <\/p>\n

3. The success they attained<\/em>. They restrained, though with difficulty, the people from carrying out their design; that they obtained no deep hold on their hearts subsequent movements showed.<\/p>\n

IV. The interference of the Jews<\/strong>.<\/p>\n

1. Whence these came<\/em>. From Antioch and Iconium, where their hostility had been aroused and their rage baulked. Nearly every persecution Paul suffered proceeded from the Jews. However wrong, this was partly natural. No man likes apostates, and from the standpoint of the Jews Paul was an apostate of the first water. <\/p>\n

2. How they proceeded.<\/em> They stirred up the crowds who, besides being fickle, as all crowds are (compare <\/span>Exo. 16:2<\/span>; Exo. 17:4<\/span>; Luk. 23:21<\/span>), were probably in a sullen and half hostile mood in consequence of having discovered that their visitors were not gods but ordinary mortals, and therefore most likely magicians and impostors. <\/p>\n

3. What they effected<\/em>. They so raised the mob that these stoned Paul, not beyond the precinets of the town, as the Jews had done to Stephen (Act. 7:58<\/span>), but in the streets, where they were, and dragged him out of the city, supposing he was dead. See Pauls allusion to this experience (2Co. 11:25<\/span>). How Barnabas escaped does not appear. <\/p>\n

4. How far they failed.<\/em> <\/p>\n

(1) They did not kill him as they intended and supposed. As the disciples stood round him he came to, rose up and entered into the city.
(2) They did not detach from him all his friends in Lystra. The disciples gained there stood round his mangled body, when, like the carcase of a dead dog, it was thrown beyond the city, and received him into their homes, when, having revived, he returned into town.
(3) They did not prevent the prosecution of his missionary work. On the morrow he went forth with Barnabas to Derbe.<\/p>\n

Learn<\/strong>.<\/p>\n

1. The power of the gospel to work moral miracles.
2. The credibility of the doctrine of the incarnation.
3. The folly of idol worship,
4. The power, majesty, and goodness of God.
5. The rewards of the faithful.<\/p>\n

HINTS AND SUGGESTIONS<\/em><\/p>\n

Act. 14:9<\/span>. Faith to be saved.<\/em><\/p>\n

I. Possible to all who need salvation.
II. Requisite for all who wish salvation.
III. Observed in all who seek salvation.
IV. Rewarded to all who obtain salvation.<\/strong><\/p>\n

Act. 14:8-10<\/span>. The Lystra Cripple<\/em>.<\/p>\n

I. An object of sincere pity<\/strong>. Born lame, he had never walked.<\/p>\n

II. A recipient of great privilege<\/strong>.He heard Paul speak concerning Christ and salvation.<\/p>\n

III. A subject of rich mercy<\/strong>.He was healed in body and saved in soul.<\/p>\n

IV. A monument of Divine grace<\/strong>.Allowing to grace that he had been privileged to hear Paul, that his heart had been touched, that faith had been awaked, and that he had been healed and saved.<\/p>\n

Act. 14:11<\/span>. The gods are come down to us in the likeness of man.<\/em><\/p>\n

I. The error<\/strong> contained in this declaration. That there were gods, heathen divinities, to come down to men.<\/p>\n

II. The truth<\/strong> foreshadowed in this declaration. The incarnation of the Divine Son in the person of Jesus.<\/p>\n

III. The lessons<\/strong> suggested by this declaration. <\/p>\n

1. That the human heart instinctively believes in a gracious God who can and will and does hold fellowship with His creature man.
2. That the doctrine of an incarnation is by no means contrary to the intuitive con ceptions of the human mind.
3. That the gospel of Jesus Christ the incarnate Son can find a point of contact with mans soul in the most benighted nations.<\/p>\n

Grecian fables on the Subject of Lycaonia<\/em>.<\/p>\n

1. The legend of Lycaon<\/strong>. See Ovid, Met.<\/em>, Act. 1:6<\/span>. The origin of the name Lycaonia is unknown, but as there happened to have been a king of Arcadia, called Lycaon, Greek invention soon discovered a connection. It was said that Lycaon had been warned by an oracle to found a city in the region of Lycaonia (why, it does not appear), and that the whole country thence derived its appellation. But further, , or Lycus, a wolf, was so near in sound to Lycaon, that the resemblance was to be accounted for, and the ready-witted Greeks originated the fable, that when the earth was filled with wickedness Jupiter descended from the skies to satisfy himself of the fact, that he visited the house of Lycaon, and that the people around, when the god was recognised, were for paying him adoration; but that Lycaon mocked the servility of his subjects, and questioned the divinity of his inmate, and to put it to the test, served human flesh at the table to try the deitys discrimination; that Jupiter was enraged at the attempt, and metamorphosed Lycaon into a wolf (Lewin, The Life and Epistles of St. Paul<\/em>, i. 161). <\/p>\n

2. The story of Philemon and Baucis.<\/strong> See Ovid, Met.<\/em>, viii. 631, etc. According to this fable Baucis and Philemon were an aged couple who lived in a small cottage in a penurious manner when Zeus (Jupiter) and Hermes (Mercury) travelled in disguise over Asia. Having extended to the wandering divinities hospitable shelter which the wealthier inhabitants refused, they had their dwelling changed into a magnificent temple of which they were constituted priests, while an inundation swept away the mansions of their churlish neighbours. In addition they were permitted to live happily to an extreme old age, and to die at the same hour, in accordance with their united request to Zeus, that one might not have the sorrow of following the other to the grave. After death their bodies were changed into trees before the door of the temple.<\/p>\n

Act. 14:13<\/span>. The Temple of Jupiter at Lystra.<\/em> Concerning this, Professor Ramsay writes: Much may yet be discovered at Lystra. We should be (specially glad to find some independent proof that a temple of Jupiter before the city ( ) existed there. From the many examples of such temples quoted by the commentators on Acts (see Critical Remarks), it seems highly probable that there was one at Lystra. The nearest and best analogy, which is still unpublished, may be mentioned here. At Claudiopolis of Isauria, a town in the mountains south-east from Lystra, an inscription in the wall of the medival castle records a dedication to Jupiter before the town ( ). There is every probability that some great building once stood beside the pedestal in Lystra, dedicated to Augustus. There is every probability that the worship of the Imperial Founder was connected with the chief temple, and that the pedestal was placed in the sacred precinet of Zeus, as at Ephesus the Augusteum was built within the sacred precinet of Artemis. Very little excavation would be needed to verify this identification, and probably to disclose the remains of the temple, in front of whose gates the sacrifice was prepared for the Apostles (The Church in the Roman Empire<\/em>, pp. 51, 52).<\/p>\n

Act. 14:15<\/span>. Sirs! why do ye these things<\/em>? Idolatry.<\/p>\n

I. Indefensible<\/strong> in reason, since the gods of the heathen are vanities.<\/p>\n

II. Degrading<\/strong> to man, since man is superior to the object of his worship, when that is an idol.<\/p>\n

III. Insulting<\/strong> to God, since He alone is, <\/p>\n

1. The living God.
2. The creator of the universe.
3. The providential ruler of the world.
4. The benefactor of His creature and child man.<\/p>\n

All men alike.<\/em><\/p>\n

I. In their origin<\/strong>.<\/p>\n

1. From God.
2. From the dust.<\/p>\n

II. In their nature<\/strong>.<\/p>\n

1. Soul.
2. Body.<\/p>\n

III. In their character<\/strong>.<\/p>\n

1. Sinful
2. Mortal.<\/p>\n

IV. In their destiny.<\/strong>I. To die. <\/p>\n

2. To live for ever.<\/p>\n

Act. 14:17<\/span>. Gods Witness of Himself<\/em>.<\/p>\n

I. Beneficent in character.
II. Universal in extent.
III. Constant in duration.
IV. Despised by its recipients.
V. Condemning in its judgments.<\/strong><\/p>\n

Act. 14:15-17<\/span>. The Light of Nature<\/em>.<\/p>\n

I. Its excellences<\/strong>.It reveals<\/p>\n

1. The existence of a supreme Being.
2. His perfection in wisdom and power.
3. His supreme and absolute dominion.
4. His moral government.
5. His universal beneficence.<\/p>\n

II. Its uses<\/strong>.Various. <\/p>\n

1. To show men their duty.
2. To convince them of sin.
3. To encourage them in repentance.
4. To vindicate Gods character as a moral governor.
5. To prepare for the gospel of His grace.<\/p>\n

III. Its defects.<\/strong><\/p>\n

1. It illuminates but a small portion of the things of God.
2. Is but dim and feeble.
3. Exercises little influence on mens hearts and lives.
4. Can discover no effectual relief for guilt and sin.<\/p>\n

Note<\/strong>.The lightshed by the Apology of Aristides, a document composed in the second century (A.D. 120) in Athens, on the method commonly adopted by sub-apostolic writers in dealing with the heathen, is well worthy of attentive study. Aristides, says Professor George T. Stokes, D.D., begins his address to the Emperor (Hadrian) by stating, as St. Paul often does, the effect of the contemplation of nature upon his own soul, teaching him the eternal power and godhead of the Author thereof. In the very opening of his argument he attacks that subtle Pantheism, with its belief in the eternity of the material universe, which characterised the religions of Greece and Rome. O King, by the grace of God, I came into this world, and having contemplated the heavens and the earth and the sea, and beheld the sun and the rest of the orderly creation, I was amazed at the arrangement of the world; and I comprehended that the world and all that is therein are moved by the impulse of Another, and I understood that He that moveth them is God, who is hidden in them and concealed from them; and this is well known that that which moveth is more powerful than that which is moved. And that I should investigate concerning this Mover of All, as to how He exists, and that I should dispute concerning the steadfastness of His government, so as to comprehend it fully, is not profitable for me; for no one is able perfectly to comprehend it. But I say, concerning the Mover of the world, that He is God of all, who made all for the sake of man; and it is evident to me that this is expedient, that one should fear God and not grieve man. The argument of Aristides in this passage is just the same as St. Pauls at. Lystra, or in that great indictment of paganism contained in the First of Romans, an indictment which Aristides amply confirms in all its awful details.Modern Discoveries and the Christian Faith, Sunday at Home<\/em>, 1891, December<\/em>, p. 107.<\/p>\n

Act. 14:19<\/span>. The Stoning of Paul<\/em>.<\/p>\n

I. A hideous crime<\/strong>.On the part of the Jews who stirred up the Lystrans.<\/p>\n

II. A pitiful spectacle<\/strong>.For the disciples and friends of the apostle.<\/p>\n

III. A strange experience<\/strong>.Which must have recalled to the apostles mind the stoning of Stephen.<\/p>\n

IV. A powerful argument<\/strong>.Perhaps impressing the heart of Timothy as Stephens stoning did that of Saul.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

(8) Being a cripple from his mothers womb.<\/strong>We note, as in Act. 3:2<\/span>; Act. 9:33<\/span>, the characteristic care to record the duration of the infirmity which was supernaturally cured.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

8<\/strong>. <\/strong> Lystra<\/strong> The apostles still persevere in their southeastern course, as if rather gravitating homeward than the reverse. Lystra is supposed to be a little to the east of south from Iconium, yet geographers and travellers are still uncertain as to its precise position. <\/p>\n

Sat a certain man<\/strong> The word sat, according to the Greek imperfect, implies continual, perhaps repeatedly habitual, action. The man was sitting, or was in the habit of sitting. <\/p>\n

Never had walked<\/strong> The fact of his well-known paralysis of feet rendered the change notorious to his fellow villagers.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘And at Lystra there sat a certain man, impotent in his feet, a cripple from his mother’s womb, who had never walked, the same heard Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole, said with a loud voice, “Stand upright on your feet.” And he leaped up and walked.’<\/p>\n

It is probable that this incident occurred at the gates of the city (see Act 14:13<\/span>). There would regularly be a space there which could be used for assemblies, and therefore for preaching. As Paul preached there (the man heard Paul speaking) he saw the cripple, eagerly listening, with the faith shining in his eyes. He was a man who had been crippled from birth, one who had never walked. And Paul, seeing that he had faith to be made whole, called over to him in a loud voice, “Stand upright on your feet.” And he leaped up and walked’.<\/p>\n

It was done openly before all as an acted out parable. It proclaimed to all that they had come to make men whole, even though they had been ‘crippled from birth’. It informed them that there was now One among them Who could heal them body and soul.<\/p>\n

There is an intentional parallel here with Act 3:1-11<\/span>. Both incidents refer to a man crippled from birth, in both cases eyes were fastened on them, both were commanded to rise up, and both leaped up and walked. But it is not a question of a duplicated story, for there are significant differences, and there must have been hundreds of such healings following a similar pattern. It is simply a matter of the consequences that arose from the particular healings, which were both seen as so memorable (the men had been known from birth) that they made a great impact and caused widespread thought and discussion.<\/p>\n

Both incidents have Isa 35:6<\/span> in mind and are a reminder of the presence of the promised Kingly Rule of God, and both result in response from a temple. For the point is that the Temple of the Jews and the temples of the nations were equally blind. Neither worshipped God in Spirit and in truth (see Joh 4:20-24<\/span>). Neither recognised the miracle for what it was. It is intended to be significant that while the supposed Temple of God in Jerusalem in its blindness and obstinacy rejected God’s sign and God’s messengers, and closed its mind to the presence of the Kingly Rule of God, the temple of the foreign deity, while welcoming God’s messengers under a misunderstanding, also finally rejected them, and in equal blindness misinterpreted God’s sign. Its mind too was closed to the Kingly Rule of God. The one was too critical and too hardened, the other was too gullible and too wildly astray and interested in sensation. For both Jew and Gentile were in darkness, and would be until the light shone in their hearts. Neither Temple could offer salvation. And while the Jews were unreceptive and would not accept any truth, because they were too set in their own ways, the Gentiles were too receptive, and would accept anything, anything that is but the truth. (Such was man’s blindness that only those who were disposed towards eternal life believed).<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

The Ministry at Lystra (14:8-20a).<\/p>\n

<\/strong><\/p>\n

A description is now given of the rather colourful events that occurred during their ministry in Lystra. These are on top of the fact that they proclaimed the Good News there (Act 14:7<\/span>). We do not know how long they had been there before the healing took place, and it may well be that they had been proclaiming the Good News in the synagogue there for some time (this would explain why the Jews had arrived from Pisidian Antioch and Iconium).<\/p>\n

The incidents represent an interesting parallel to previous events. The lame man who leaps up and walks parallels the lame man in Act 3:1-11<\/span> who did the same, an indication of the continual presence of the Kingly Rule of God promised by the prophets, and of the parallel nature of Peter’s and Paul’s ministries; and the hailing of Paul and Barnabas as gods parallels the incident of Herod Agrippa in Act 12:20-23<\/span>, the difference being that while Herod accepted the acclaim Barnabas and Paul instantly reject it. The earthly supposed kingly rule of God was willing to accept the worship due to God and suffered for it. It was a sham. But those who are under the true Kingly Rule of God reject it out of hand. They claim that none must be worshipped but God alone (Luk 4:8<\/span>), and that all worship must be directed towards the true heavenly King.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

A miracle and its effect upon the people:<\/p>\n

v. 8<\/strong>. And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked.<\/strong><\/p>\n

v. 9<\/strong>. The same heard Paul speak; who, steadfastly beholding him, and perceiving that he had faith to be healed,<\/strong><\/p>\n

v. 10<\/strong>. said with a loud voice, Stand upright on thy feet. And he leaped and walked.<\/strong><\/p>\n

v. 11<\/strong>. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.<\/strong><\/p>\n

v. 12<\/strong>. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.<\/strong><\/p>\n

v. 13<\/strong>. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates and would have done sacrifice with the people.<\/p>\n

<\/strong> Since there was apparently no synagogue at Lystra, Paul and Barnabas very likely preached in the open space near the gates or in the market-place. Now a certain man of Lystra had been lame ever since his birth and had no strength in his feet to hold him up. He had never been able to take a step, but usually is at on the ground near the places where people assembled or passed. So his history from infancy was well known in the city. This man listened carefully and earnestly as Paul was speaking and addressing the crowds that would assemble from time to time, and, the attention of Paul being directed to the cripple, he fixed his eyes upon him to determine by this scrutiny whether the unfortunate man had learned and understood enough of the power of the Savior to believe that he could be healed. Having satisfied himself on this point, Paul cried out to the cripple with a loud voice: Stand up straight on thy feet. And without any assistance the man jumped to his feet and began to walk about. The power of the exalted Christ, through the mouth of Paul, had performed this miracle. The crowds present saw what Paul had done, and after the shock of the first surprise had only one explanation to offer, the one which was immediately suggested to their heathen minds, namely, that some of their gods: having assumed the likeness of men, had come down to them. in accordance with this idea, which they expressed in their native tongue, that of Lycaonia, although they knew and understood Greek very well, they suggested that Barnabas be called Zeus (Jupiter), who was considered the chief God of the Greeks and Romans, and Paul Hermes (Mercury), since he was supposed by them to be the messenger of the gods to men, and Paul had usually led the discussions. An inscription found a few years ago in some ruins near ancient Lystra shows that these two gods were classed together by the inhabitants of that region. Now there was a temple or a place of sacrifice to Jupiter before the city, and the heathen priest attached to this place of worship immediately had the servants bring oxen and wreaths of flowers to the gates of the city, near the vaulted entrance arches where the people were assembled. His intention was to bring sacrifice to the two missionaries together with the people. This scene shows the darkness and blindness of heathenism. Not only do the heathen serve dead idols, but they even take men for gods and offer them sacrifices and worship. And it surely is a sign of the times that it is becoming customary to extol up to heaven the merits of such as have done the country an extraordinary service, literally, to idolize them and to worship before them. This is not only revolting from the standpoint of human reason, but indicates that the fashionable world of our days is rapidly sinking back to the level of the heathen.<\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

Act 14:8<\/span><\/em><\/strong>. <\/strong>Being a cripple from his mother’s womb,<\/em><\/strong><\/strong> This circumstance serves greatly to illustrate the miracle; for weaknesses born with a person, and continuing inveterate to a more advanced age, hardly ever give way to art. See on ch. 3: <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Act 14:8-10<\/span> . [16] ] he sat<\/em> , because he was lame<\/em> . Perhaps he begged (comp. Joh 9:8<\/span> ), like the lame man in chap. 3.<\/p>\n

.] Pluperfect without augment<\/em> . See on Mat 7:25<\/span> , and Valckenaer, p. 504 f. Bornemann, ad Xen. Cyr<\/em> . vi. 2. 9. Observe, moreover, the earnest circumstantiality of the narrative.<\/p>\n

] The imperfect<\/em> denotes his persevering listening<\/em> .<\/p>\n

] Paul saw<\/em> in the whole bearing of the man closely scanned by him (in his look, gestures, play of features) his confidence of being saved, i.e.<\/em> healed. This confidence was excited by listening to the discourse of the apostle; by which Paul appeared to him as a holy man of superior powers. Bengel aptly says: “dum claudus verbum audit, vim sentit in anima, unde intus movetur, ut ad corpus concludat.”<\/p>\n

] This genitive of the object depends directly on . See Buttmann’s neut. Gr.<\/em> p. 229 f.[E. T. 266].<\/p>\n

] thus, with the . predicatively prefixed<\/em> only here and in Act 26:24<\/span> . See, generally, Khner, 493. 1, and especially Schaefer, ad Dionys. Comp<\/em> . p. 359.<\/p>\n

] ita ut erectus stes<\/em> . See on Mat 12:13<\/span> , and Bornemann, Schol. in Luc<\/em> . p. 39 f.<\/p>\n

. ] Observe the exchange of the aorist and imperfect: he sprang up<\/em> , made a leap, and walked<\/em> . Otherwise in Act 3:8<\/span> .<\/p>\n

[16] Although two cures of the same kind of infirmity and in a similar miraculous manner naturally enough produce two similar narratives, yet it cannot surprise us that, according to the criticism of Schneckenburger, Baur, and Zeller, the whole of this narrative is assumed to originate from an imitation of the narrative of the earlier Petrine miracle in chap. 3. “But with the miracle is withdrawn also the foundation of the attempted worship of the two apostles; this, therefore, cannot be regarded as historical, and so much the less, as it also is exposed to the suspicion of having arisen from an exaggerated repetition of a trait from the history of Peter,” Zeller, p. 214. Comp. Baur, I. p. 112 ff. Exo 2<\/span> . In a corresponding manner have the miracles of Paul generally been placed in parallelism with those of Peter, to the prejudice of their historical truth. Comp., in opposition to this view, Trip, Paulus nach d. Apostelgesch<\/em> . p. 161 ff.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

II. The healing of a cripple in Lystra induces the people to offer idolatrous worship, which Paul and Barnabas with difficulty repress; nevertheless, Paul is afterwards, at the instigation of Jews who came from Antioch and Iconium, nearly slain<\/em><\/p>\n

Act 14:8-20<\/span><\/p>\n

8And there sat a certain man at Lystra, impotent [powerless] in his feet, being3<\/span> [om.<\/em> being] a cripple from his mothers womb, who never had walked4<\/span>: 9The same [This man] heard5<\/span> Paul speak: who steadfastly beholding [looking at] him, and perceiving that he had faith to be healed, 10Said with a loud voice, Stand upright on thy feet.And he leaped6<\/span> [sprang up] and walked. 11And when the people [But when the multitudes ()] saw what Paul had done, they lifted up their voices [voice ()], saying in the speech of Lycaonia [in (the) Lycaonic (speech)], The gods are come down to us in the likeness of men [The gods have become like unto men, and have come down to us]. 12And they called Barnabas, Jupiter [Zeus]; and Paul, Mercurius [Hermes], because he was the chief speaker. 13Then [But] the priest of Jupiter [Zeus], which [who (i.e<\/em>., Zeus, )] was before their city, brought oxen and garlands unto the gates [before the gate], and would have done [intended () to offer] sacrifice with the people. 14Which<\/em> [But] when the apostles, Barnabas and Paul, heard of<\/em> [heard this], they rent their clothes, and ran in [rushed forth]7<\/span> among the people, crying out, 15And saying, Sirs [Ye men (),] why do ye these things? We also [We, too,] are men of like passions [are human beings (), of like condition] with you, and [you, who] preach unto you that ye should turn from these vanities [these unreal ones] unto the living God, which [who] made heaven, andearth, and the sea, and all things that are therein: 16Who in times [ages] past suffered all nations to walk in their own ways. 17Nevertheless [Although]8<\/span> he left not himself without witness [himself unattested], in that he did good,9<\/span> and [from heaven] gave as rain from heaven, [om. here<\/em>: from heaven,] and fruitful seasons, filling our hearts withfood [nourishment] and gladness. 18And with these sayings [words] scarce restrained they [they were scarcely able to restrain] the people [multitude], that they had not done sacrifice [from sacrificing] unto them. 19And [But] there came thither certain<\/em> [om.<\/em> certain] Jews from Antioch and Iconium, who persuaded the people [the multitude], and, having stoned Paul, drew [and they stoned Paul, and dragged] him<\/em>, out of the city, supposing10<\/span> he had been dead11<\/span> [that he had died]. 20Howbeit, as [But () while] the disciples stood round about [encircled] him, he rose up, and came [went] into the city: and the next day he departed [went out] with Barnabas to Derbe.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

Act 14:8-10<\/span>. A certain man, at Lystra<\/strong>.[ , but, in Act 14:7<\/span>, ; the name occurs both as a fem. sing., ., and as a neut. pl., . (Meyer, and Rob. Lex.<\/em>).Tr.]. Luke has here furnished several details: (a<\/em>) the healing of a cripple by Paul, Act 14:8-10<\/span>; (b<\/em>) the attempt, in consequence of the miracle, on the part of the population, to offer sacrifice to the two missionaries, as to gods, which was repressed only by the most resolute acts of the latter, and by the witness which they bore, Act 14:11-18<\/span>; (c<\/em>) the ill-treatment which Paul subsequently experienced, of which foreign Jews were the instigators, and which very nearly cost him his life, Act 14:19-20<\/span>.The healing of the cripple resembles the miracle wrought by Peter, Act 3:2<\/span> ff. The unhappy man in Lystra, like the one in Jerusalem, had been lame from his birth, had never learned to walk, and was compelled to sit; (, that is, sat<\/em> there, not: dwelt<\/em> in Lystra (Kuinoel; [rob. Lex.<\/em>]). He listened to Paul, whenever the latter spoke; (the imperfect, , which, on critical grounds, claims the preference [see note 3, appended to the text, above.Tr.], expresses continued action, and, consequently, here, persevering and attentive listening.). Paul, whose attention was arrested by this circumstance, gazed intently upon him (), in order to ascertain his spiritual state, as far as possible, and to form an opinion of the processes which were occurring in his soul. He now perceived that the man had faith to be healed;<\/strong> ( is the complement of , and expresses the object to which his reliance and faith referred. [The infinitive depends on ; see Winer: Gr.<\/em> 44. 4. (de Wette).Tr.]. It is probable that the discourse of Paul, as well as his general bearing, had gained the confidence of the sufferer, and induced him to believe that the apostle possessed both the ability and the will to relieve him. His general appearance taught the apostle that such were his sentiments. The cripple drew an inference respecting external matters from the spirit in which the apostle spoke, and accordingly hoped with confidence that his bodily infirmity would be healed. The apostle, on the other hand, formed a judgment respecting the spiritual state of the cripple, from certain external manifestations, and became convinced that the mans soul was filled with faith. [Dum claudus verbum audit, vim sentit in anima: unde intus movetur, ut ad corpus concludat. (Bengel).Tr.]. And here a difference is perceptible between the present occurrence, and the one which took place at the gate of the temple, Act 3:2<\/span> ff. The lame man, in the latter case, merely desired and hoped to receive alms, even after Peter had bidden him to look on him and John, Act 3:3-5<\/span>. But the cripple of Lystra had already been an attentive hearer of Paul, had desired to be saved, and had hoped and believed that the apostle would afford him relief. Paul speaks to him aloud, and directs him to arise and stand upright on his feet. He does not, like Peter, Act 3:6<\/span>, pronounce the name of Jesus by whose authority he issues the command, and in whose power the miracle is to be wrought, since the cripple had already been taught by the preaching to which he had listened, to receive Jesus as the Saviour; and in this respect also, the two occurrences differ. [Lachmann alone inserts between and the words: , but the manuscripts which furnish this reading (C. D. E.), do not precisely agree; no traces of it appear in the other uncial MSS. (A. B. G. H. Cod. Sin.); and hence other editors and commentators agree in pronouncing the whole an interpolation from Act 3:6<\/span>.Tr.]. As soon as the man was addressed in this manner, he at once sprang up (, aor<\/em>), and walked about ( imperfect<\/em>). [See above, note 4, appended to the text.Tr.]. A third difference between the two cases is found in the circumstance, that while Peter took the lame beggar by the hand, and raised him, the cripple of Lystra was able to spring up without assistance.<\/p>\n

Act 14:11-14<\/span>. And when the people saw<\/strong>, etc.The impression which the miracle made on the pagans who were assembled, apparently in large numbers, was peculiar, and, indeed, unparalleled. The healing of the cripple was so wonderful, and so exclusively a divine act in their eyes, that the thought occurred to them that the men who taught this heavenly doctrine, and exercised these supernatural powers, could themselves be nothing less than gods in human form. Hence, after such a conjecture had been expressed, possibly by a few individuals, it was at once adopted as an established truth, and the multitude exclaimed aloud: The gods have become like unto men, and have come down to us. To Barnabas they gave the name of Zeus<\/em>, and to Paul, that of Hermes<\/em> [the Greek<\/em> names of Jupiter and Mercury.Tr.]; the latter was so named, because he was , the chief speaker<\/strong>, Hermes being regarded as the active messenger, and the eloquent herald and interpreter of the gods. Luke does not state the reason for which Barnabas received the name of Zeus; he had, doubtless, remained in a state of calm repose, and may, on this account, (perhaps as the elder of the two,) as well as on account of his dignified presence (Chrysostom says: ), have appeared to be the superior god. The cause which led the people to assume that the two men were precisely Zeus and Hermes, and not two others of the gods, was furnished by the worship which was offered in that spot specially to these two; thus, Zeus had a temple before the city, Act 14:13<\/span>, and the legend was widely spread, especially in those Phrygian regions, respecting appearances of Zeus and Hermes in human form; they were, for instance, said to have been there entertained, on a certain occasion, by Philemon and Baucis (Ovid: Met.<\/em> VIII. 621726). [The explanation of . . ., i.e<\/em>., , may be found in the pagan conception that the god himself was present in this temple, which stood in front of the city gates. (Meyer).Tr.]. Ewald expresses the happy conjecture (Ap. Zeitalt.<\/em> 416, n. 1) that this legend was annually recited at the festival of Zeus in this temple, and that thus the people could the more readily form such an opinion respecting Barnabas and Paul. Luke remarks, Act 14:11<\/span>, that the people uttered the words aloud, which deified the two men, but spoke , in their Lycaonic mother tongue. This notice is intended to explain the cause on account of which the apostles did not at once object to the procedure, but almost allowed the people to reach the point of offering a sacrifice. They did not understand the intentions of the Lycaonians, who spoke, not in Greek, but in a provincial language, which was unknown to the apostles. [This suggestion, which appears to have been first made by Chrysostom, Hom. 30, is here fully adopted by Lechler, and, apparently, also by Alexander and Hackett, as well as by others; but it derives no support whatever from the language employed by Luke. After the healing of the man, Act 14:10<\/span>, the apostles withdrew from the spot, for the oxen and garlands were afterwards brought to the place to which the apostles had retired, Act 14:13-14<\/span>. The cripple and others had remained behind, and were soon surrounded by larger numbers, who gazed with wonder on the man that had been healed. The statement that a theophany had occurred, began to circulate, and then the shouts arose, and the priest commenced to make his arrangements. All this consumed time. It was the absence<\/em> of the apostles, not their ignorance of a certain language, which prevented them from ascertaining the intentions of the people at an earlier moment. Had they received the gift of tongues to such little advantage, and was the gift of inspiration of so little avail at a critical moment, when idolatry was gathering its forces anew, that they could witness all the previous scenes, and not suspect the purpose? Why did they rush forth (see note 5, appended to the text), if they had been present during the whole time, (as Lechler here seems to assume), and had heard the supposed unintelligible shouts?Tr.].It is no longer possible to determine to which family of languages the Lycaonian belonged. The conjectures that it was a corrupt Greek, or, that it had grown out of the ancient Assyrian, etc., are entirely destitute of foundation. Although the attempt has been recently made, to represent the present notice respecting the language, as involving a fiction (Zeller), the circumstance is, in reality, very natural, since both experience and psychological investigations show, that in moments of excitement the individuals mother-tongue usually supersedes a language that had been acquired at a later period of life.The priest of Zeus, whose temple and statue were before the city, now brought before the gates (of the city) the animals which were intended for sacrifice, as well as wreaths, which were to serve as decorations of the victims and the altar, and, with the multitude, was on the point of offering solemn sacrifices and adoration to the supposed gods who had blessed the city with their appearance. At this moment the apostles ascertained the circumstance; in the grief and indignation which were awakened in them by the sin of idolatry that was about to be committed, they rent their clothes, ran out with the utmost haste before the gate () among the people who were assembled in order to perform the sacrificial act, and, deeply moved and full of zeal, cried to them to desist. [But a different conclusion, with respect to the precise spot, is reached by Conyb. and Howson, (Life, etc. of St. Paul, I. 206. n. 4.): does not mean the gate of the city (which would be ), but the vestibule or gate which gave admission from the public street into the court of the Atrium (the procession moved to the residence of the Apostles.). So the word is used, Mat 26:71<\/span>, for the vestibule of the high priests palace; Luk 16:20<\/span>, for that of Dives; Act 10:17<\/span>, of the house where Peter lodged at Joppa; Act 12:13<\/span>, of the house of Mary. It is nowhere used for the gate of a city except in the Apocalypse. Moreover, it seems obvious that if the priest had only brought the victims to sacrifice them at the city gates, it would have been no offering to Paul and Barnabas.Tr.]<\/p>\n

Act 14:15-18<\/span>. a<\/em>. Sirs<\/strong> [Ye men], why do ye these things?<\/strong>The loud and impassioned exclamations of the apostles are immediately followed by an address (). ., that is: We are human beings, subject, like yourselves, to all manner of sufferings, disease, and even to death. The pagans regarded the gods as , blessed; immortal, incapable of suffering want.The words indicate the object of the coming of the missionaries, thus: We come, not to receive divine honor, but to convey the good tidings to you that ye should turn from these unreal gods to the living God. (, suggesting that the speaker pointed to the temple of Zeus with his statue, is masculine, and not neuter; [comp. 1Th 1:9<\/span>; 1Co 8:4<\/span>]). This language grants a certain permission, and gives a gracious invitation, thus cheering and elevating the soul; hence . The living God, as contradistinguished from the lifeless images and the imaginary forms of the gods, is also the Creator of heaven, of the earth, and of the seathe three divisions of the universe, to each of which the pagans assigned particular gods.<\/p>\n

b<\/em>. The demand that the people should turn<\/strong> () to the living God<\/strong>, assumed that the ways in which they had hitherto walked, were wrong ways. What is the sense? Paul says, with great forbearance: God has hitherto permitted all nations [ , i.e<\/em>., all the Gentiles.Tr.] to walk in their own ways. He does not expressly declare that these were wrong ways, but this truth is indicated with sufficient distinctness for those who are willing to understand. Nevertheless, God did not leave himself unattested during this period. [De Wette thus explains the force of , (for which see note 6, appended to the text): Although<\/em> (the nations were, at the same time, not guiltless, since) he left<\/em>, etc.Tr.]. The testimonies which God gave of himself consisted altogether in benefits () in the natural world and in the sphere of physical life (, . .); but he gave all these , in order to draw men towards heaven, which is, indeed, the habitation of God. Mans gladness, expressed in the language of gratitude, was intended to draw his heart heavenward. The statement that God had filled mens hearts<\/strong> with nourishment, assumes that the corporeal and spiritual are interwoven with each other; the heart, as the seat of all the perceptions and movements peculiar to mans psychical life, is unquestionably filled with gladness, in consequence of the contentment which an adequate supply of nourishment affords. [Hearts(that is) minds<\/em> or souls<\/em>, as the only real seat of all enjoyment, even when afforded by the body. (Alex.).Tr.]<\/p>\n

Act 14:19-20<\/span>. And there came thither<\/strong>.The arrival of certain Jews from the Pisidian Antioch and Iconium, (, they came to<\/em> the inhabitants of the city) was, undoubtedly, not an accidental circumstance, but was occasioned by the tidings which they had received of the success that attended the labors of the apostles in Lystra; here, too, they fully intended<\/em> to cross the path of the missionaries. And it is a striking proof of the fickleness of the multitude ( both in Act 14:18<\/span> and Act 14:19<\/span>), that they allowed the insinuations and representations () of the Jews, to produce such an amazing change in their sentiments. [The Lycaonians were proverbially fickle and faithless. (The Schol. on Il. IV. 88, 92, says: , ). Conyb. and Hows<\/em>. I. 208.Tr.]. They now hurl stones with a murderous purpose at those to whom they had so recently intended to offer divine honors and sacrifices. That the project of stoning the two men was devised by the Jews<\/em>, may be readily conjectured, and the grammatical construction leads to this interpretation, although it is obviously the sense of the passage, that the people of Lystra, had been excited by these Jews, and had coperated with them. The disciples<\/strong>, Act 14:20<\/span>, that is, the recently converted inhabitants of Lystra, surrounded Paul, who was supposed<\/strong> to be dead, probably not for the purpose of burying him (Bengel), or, of protecting him (Ewald), but in order to ascertain whether he still lived, and was capable of receiving aid. Then Paul arose, and returned to the city, but left it on the following, day, and proceeded to Derbe<\/strong>. (For Derbe<\/em>, see Exeg. note on Act 14:4-7<\/span>). [We have now reached the eastern limit of the present expedition. (Hackett).Tr.].<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. When Paul gazed on the lame man, it became apparent to him that the latter believed that he would obtain relief. The whole occurrence hinges on this peculiar frame of mind of the cripple. Faith comes by the hearing of the word; and as faith, or the confident expectation of obtaining aid and deliverance, proceeded, in this instance, from the hearing of the word, so, too, faith, in every case in which it exists, is wrought by the preaching of the Gospel, Rom 10:14<\/span>; Rom 10:17<\/span>. Even when redemption, or that which constitutes its central point, namely, the spiritual welfare or salvation of the soul, is not the direct object of faithwhen faith is fixed rather on less central objects, or even on those which belong to the material world, still, if it is founded on the Saviour [comp. cases like Mat 8:10<\/span>; Mat 9:22<\/span>; Mat 15:28<\/span>, etc.Tr.], it is an acceptance of salvation which meets with divine favor. For is not solely spiritual, as contradistinguished from that which is corporealit embraces the body, soul and spirit. If redemption can extend its influence from the spirit even to the body, penetrating, sanctifying, glorifying and redeeming the latter, even so this , Act 14:9<\/span>, may begin with the body, until, in its continual advance, it extends to the soul and the spirit.<\/p>\n

2. The act of deifying the apostles originated in a combination of heathen superstition with truth. The latter consisted in the impression that divine omnipotence and grace interposed in the affairs of men; such was, in reality, the case at that time; the healing of the cripple was a miraculous and gracious act of God. But with this truth the people immediately combined their superstitious and polytheistic delusions respecting Zeus and Hermes, and appearances of their gods in human form (after the manner of the Docet). Their purpose to offer sacrifice at once to the supposed gods, was the natural result of such conceptions. In what other manner could they offer thanks, divine honor, and adoration? This occurrence enables us to form a clearer view of the mode in which paganism itself originated. We are not authorized to declare that the latter is altogether a delusion, unmixed error, and sin. Pagan errors always cling to a truth for support. A pure and genuine feeling, accurate observation, or an indistinct consciousness of the existence of that which is divine, lies at the foundation. But the pagan thence draws a hasty and false inference: that which is natural and a created object, but in which the might, the goodness, the punitive power, etc. of God are revealed, is at once deified, and thus natural religionpolytheismor paganism in its various forms, is ushered into life.<\/p>\n

3. The peculiar character of the apostles is well sustained on this occasion. Their conduct is precisely the opposite of that of Herod Antipas in a similar case. The latter did not utter a single word for the purpose of restraining the people, when they deified him, Act 12:22<\/span> f. The apostles instantly protested, with grief and indignation, and as energetically as possible, in order to avert the sin of idolatry alike from themselves, to whom divine honor was to be paid, and from those who designed to offer such worship. And yet, they were exposed to a temptation of no ordinary kind. They might have thus reasoned:These pagan prejudices should be treated with gentleness, for a spark of truth may be discerned in them; the honor paid to us personally might subserve the cause of the Gospel; indeed, the delusion respecting the appearances of gods on earth, might render services to the doctrine concerning Christ, the incarnate Son of God. But they would, in that case, have really premised that the end sanctifies the means. How often such views have been carried out in practice! And, nevertheless, in place of promoting, they have always injured, the cause of truth, and impaired the honor of God. The apostles act promptly and with decision; they tear asunder the web which idolaters are weaving, in place of aiding in the construction of it, and with fidelity and success maintain the honor of God.<\/p>\n

4. The apostles gained their objectthe prevention of sin in the form of an idolatrous actby imparting instructions of the utmost importance. As an error cannot be successfully combated, unless we oppose to it the corresponding positive truth, Paul does not confine himself to a denial of the former. (We are, probably, not in error, if we suppose that it was he especially, who expressed the thoughts here recorded by Luke). He at once proceeds to state the truths, for a distinct declaration of which, the occasion called. They are the following: (a<\/em>) The conception of the living God<\/em>, as contradistinguished from the ; he doubtless here insisted on such characteristic features as reality, a real existence, an absolute power of life, and self-determination; the singular number, , as contradistinguished from the plural, , bears testimony to the unity of God, or to monotheism. [But the author had said above, Exeg. notes, Act 14:15-18<\/span> a., that was masculine; hence Tr.]. (b<\/em>) The conception of the creation of the world<\/em>, as a free and independent act of God, by which all things that exist, were, without exception, called into being. This declaration, Act 14:15<\/span>, also involves a protest against the deification of a creature. (c<\/em>) Gods revelation of Himself<\/em>, granted at all times, and to all men, namely, through the medium of benefits connected with the world of nature, Act 14:17<\/span>. (d<\/em>) The division of the times<\/em>, in the history of the human race, into two periods, namely, the ante-Christian, and the Christian; the message of the Gospel, which commands men to turn, Act 14:15<\/span>, (. etc.) belongs to the latter. The ante-Christian period, on the other hand, is characterized by the liberty which God had permitted all nations to enjoy, of walking in their own ways, Act 14:16<\/span>.It is obvious that the words , cannot be reconciled with the predestinarian view, that the aberrations of the pagans resulted from a divine and unconditional arrangement; they testify, on the contrary, with sufficient distinctness, to the freedom of mans self-determination and development, which God had permitted and conceded, in order that men might learn from experience, how far they could advance by their own efforts.<\/p>\n

5. It is evident that all these thoughts bear a Pauline impress. That view of history, especially, which distinguishes between the period that preceded the appearance of Christ and the period of Christian revelation, is peculiar to the apostle Paul. The witness which he bears to the one<\/em> living God, and to the creation of all things by Him, (which was so urgently demanded by the circumstances), does not, it is true, belong to the doctrinal points which distinguish Pauls preaching from that of the other apostles; still, the truth which he here inculcates, is one of those which he continually represents as essential and fundamental truths of the Gospel.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

Act 14:8<\/span>. A cripple<\/strong>, etc.Two miracles of a similar nature had been already recorded in the Acts, Acts 3<\/span>, and Act 9:33<\/span> ff. The healing of precisely such sufferers is specially significant; it affords an image of the change which must take place in mans spiritual state. When his eyes are open, when he hears the Gospel with his ears, and when his heart is touched, the whole work is not accomplished. The awakened sinner must learn to walk<\/em> in the light (1Jn 1:7<\/span>), to lift up the hands which hang down, and the feeble knees. (Heb 12:12<\/span>). (Williger).<\/p>\n

Act 14:9<\/span>. Who steadfastly beholding him faith to be healed<\/strong>.If the apostle looked so steadfastly at the feeble spark of faith in the cripples heart, how much more distinctly will the all-seeing eye of the Lord observe that spark in us! O Lord, are not thine eyes upon the truth [upon faith<\/em>, (Jer 5:3<\/span>) as is translated by Sept. Vulg. and Luther.Tr.]? (Ap. Past.).The desire that we might obtain help, and the confident expectation of obtaining it, essentially belong to genuine faith; and these features distinguish it alike from mere knowledge possessed by the mind, and from highly excited feelings of the heart, (id.).<\/p>\n

Act 14:10<\/span>. Said Stand upright on thy feet. And he leaped and walked<\/strong>.It was only necessary that the apostle should say: Stand upright on thy feet. The words: in the name of Jesus Christ (Act 3:6<\/span>), were no longer required. Christ was already present (in consequence of the discourse of the apostle, and the faith of the cripple), and had exhibited his power in the soul and the body of the sufferer. It was only necessary that the latter should furnish, by his movements, the evidence of all that the Lord had done for him. (Williger).<\/p>\n

Act 14:11-13<\/span>. The gods are come down to us, in the likeness of men<\/strong>.If pagans recognize God as the author of universal benefits and works, what shall we think of those Christians who blaspheme that which they neither recognize nor understand? (Starke).These heathen fables of the appearances of gods, exhibit a presentiment of the truth; they indicate an obscure remembrance of the happiness of Paradise, when God walked with men, and they point, in a manner not understood by pagans themselves, to a restoration of the fallen and miserable creature, through the incarnation of God in Christ. (Langbein).The people observed that there was something divine in the apostles; but, in place of discerning the divine character of their doctrine and their office, they deify the apostles personally, in order to harmonize the miraculous powers of the latter with their own superstition. Such is the course of the benighted world, when it forms an opinion of divine things. (Ap. Past.). Carnal reason might have deemed it expedient to employ this prejudice as a means of opening an avenue for the Gospel, and of establishing the doctrine of the incarnation of the Son of God upon it. But the holy mind of the apostles contemns such vain means and foolish artifices. The Gospel can extend its influence, without walking in crooked paths. The apostles preached not only with divine power, but also with divine purity, (id.).They could have easily taken the place of the gods whom they had overthrown, but they preferred to confess that God had deposited his treasure in earthen vessels [2Co 4:7<\/span>]. There is danger, even in our own day, that many may be converted to their pastor, as to a new idol. The modern world can offer its honors with more delicacy than these people, who brought oxen and garlands, but the incense of the praise which the former offers, contains a far more virulent poison. When we cannot secure honor for the Lord Jesus, we should be content to remain also ourselves without distinction and influence. (Rieger).The deification of the creature constitutes the fundamental principle of heathenism, both in ancient and in modern times. For it is the disgrace and the curse of all who despise the incarnate Son of God, that, in their opinions, their knowledge and their labors, they slavishly follow human guides, as if these were gods who had descended from heaven; they offer to lofty minds, to heroes, and to imaginative poets, an unchristian worship of genius, as if these were the saviours, and the original and divine types of the human race. (Leonh. and Sp.).<\/p>\n

Act 14:14<\/span>. Which when the apostles heard, they rent their clothes<\/strong>.When the apostles suffer and are persecuted, they are tranquil, and, as sheep before their shearers, open not their mouth; but when a carnal superstition attempts to overwhelm them with undue honors, they resist these snares of Satan with all their strength. This is the holy indignation which should be enkindled in the souls of Gods servants, whenever He is robbed of the honor which is due to Him. That man will not readily serve God with an upright heart, who is not animated by the godly jealousy, of which Paul speaks (2Co 11:2<\/span>), and who does not watch over the honor of his Lord with as much perseverance and diligence, as a husband,, watches over the fidelity of his wife. (Calvin).But what would these apostles do, if they should witness the honor which is now paid to their bones, the adoration of their images, and the idolatry which is at present connected with their names? Leonh. and Sp.).<\/p>\n

Act 14:15<\/span>. We also are men of like passions<\/strong> [condition] with you<\/strong>.A very salutary influence is exerted by pastors who minister about holy things [1Co 9:13<\/span>], when they class themselves with the chief of sinners, and testify that they are poor, miserable creatures, even as others, and are sustained solely by the grace of the Lord. Thus they awaken the desire and the hope of deliverance in unconverted men, and prevent the awakened, who may observe human infirmities in them, from being offended. (Ap. Past.).The Christian is never benefited by receiving the tribute of praise; Paul was even pained when a certain damsel followed him, exclaiming aloud: These men are the servants, etc. [Act 16:17<\/span>]. The Christian never forgets that he is a mere flower of the field, a shadowin truth, nothing at all without the grace of God. When others extol himhis good qualities, his alms, his deeds, his meritshe says: I, too, am a dying creature! (Leupold).And preach unto you, that ye should turn<\/strong>, etc.When the apostles proclaimed such doctrines, they engaged in a direct conflict with paganism; its idols are simply the powers of nature, the adoration of which can produce no other result than that of a still wider and more mournful departure from the truth. But the Gospel, even within the pale of Christendom, is not yet delivered from its early contests with the worship of nature. The deification of it is sometimes veiled; at other times, unrestrained and bold. Nature, creation, and heaven, are lauded a thousand times, while the personal, thrice holy God, is scarcely named. The second article [of the Apostles Creed] is first of all set aside; the first article [I believe in God the Father, Almighty, etc.] can then no longer be retained; for he that honoreth not the Son, honoreth not the Father which hath sent him [Joh 5:23<\/span>]. (Langbein).<\/p>\n

Act 14:16-17<\/span>. Who suffered all nations to walk in their own ways. Nevertheless he left not himself without witness<\/strong>.When God suffered the Gentiles to walk in their own waysthe ways of pride and disobedience, and, consequently, the ways of death and destructionhis punitive justice was primarily revealed; but his love and his compassion, which, although veiled, were not less active, sought by this course, which compelled men to taste the bitter fruits of sin, to awaken in their hearts an earnest desire after salvation, and to open an avenue for his grace. And even this course of suffering them to walk in their own ways, by no means implies that God ceased to observe these ways. While the Jews were appointed to make the effort to obey the will of God consciously and with success, the task was assigned to the Gentiles of endeavoring, by their own wisdom, to know God in his wisdom. And even as God often aided the Israelites in their feeble efforts, both by chastisements and by benefits, so, too, he permitted some rays of light to penetrate the gloom of heathenism. The blessings which God bestowed in the sphere of nature, were voices that spoke with sufficient loudness to awaken the slumbering thoughts of men; and direct their attention to the One true God, at least in the case of reflecting pagans. [Rom 1:20<\/span>.] (Williger).Filling our hearts with food and gladness<\/strong>.God gives us rain and fruitful seasons, not merely in order that the wants of our bodies might be supplied, but also that our hearts might be cheered by such temporal blessings, and that we might gratefully praise the Lord and confide in his goodness. (Leonh. and Sp.).<\/p>\n

Act 14:18<\/span>. And with these sayings scarce restrained<\/strong>, etcTo what severe labors and pains men submit in the service of false gods, while they do not willingly dedicate even one hour in the week to the true and living God! And how difficult it is to free them from the obvious folly of their superstition, while the senseless words of a deceiver can often shake, and even destroy their faith! The reason is plain: our natural heart loves darkness rather than light. (Leonh. and Sp.).<\/p>\n

Act 14:19<\/span>. Having stoned Paul<\/strong>.How fickle the world is! They first bring garlandsthen, stones! (Starke).Every generation ultimately stones its own gods; the only difference is found in the manner in which the stones are cast. (Ahlfeld).Those who are the most courageous in assailing the kingdom of darkness, are surrounded by the most numerous foes; it is Paul, not Barnabas, who is stoned. (id.).The retributive justice of God extends even to His children. Paul was pleased with the stoning of Stephenhe is now stoned himself. (id.).God had, unquestionably, wise reasons for preserving Paul from being stoned in Iconium, while he suffered that affliction to overwhelm him here in Lystra. May it not have been one of his purposes to condemn the more emphatically the divine worship which the people had intended to offer to the apostles? Thus, too, when pastors have attained undue influence, and have been inordinately honored, the afflictions with which they are visited, are often the more severe and humiliating. For the Lord does not intend to train his servants to be idols, but to be bearers of his cross. (Ap. Past.).<\/p>\n

Act 14:20<\/span>. As the disciples stood round about him, he rose up<\/strong>.When the world passes its sentence on the kingdom of Jesus, and on the sad lot of his people, it often deceives itself. Enemies rejoice, and exclaim: Rase it, rase it [Hebr<\/em>. Make bare, make bare (margin)], even to the foundation thereof [Psa 137:7<\/span>]; let him never arise; let his remembrance perish from the earth [Job 18:17<\/span>]. But the oppressed rejoice, and say: Rejoice not against me, O mine enemy: when I fall, I shall arise. (Mic 7:8<\/span>). For they that wait upon the Lord, etc. [Isa 40:31<\/span>].The Lord delivered the martyr Numidicus in Carthage, in the time of Cyprian, in a similar manner [during the Decian persecution, A. D. 249, and subsequently; Cypr. Ep.<\/em> 18.Tr.]. He had been severely burned, and then overwhelmed by a shower of stones, so that he was supposed to be dead. But when his daughter came to bury him, he arose and went with her to the city.And came into the city<\/strong>.Did he then return to the city in which he had nearly been killed? Was not such a step too hazardous to be taken? The apostles had indeed fled once before, Act 14:5-6<\/span>; but such a course is not expedient at all times. Circumstances may occur, which require us to return to a spot whence we had been ignominiously expelled. It was necessary to show the discouraged heathen converts, that Paul was still alive. (Gossner).<\/p>\n

ON THE WHOLE SECTION.<\/p>\n

Act 14:8-20<\/span>. How does the Christian deal with those who offer him honors that belong to God alone?<\/em> I. He testifies that their blindness grieves and pains him; II. He humbly confesses his own infirmities; III. He boldly proclaims the majesty of God. (Leupold).The idolatry practised in our day<\/em>: I. Its objects; II. Its source; III. Its fruits. (Leonh. and Sp.).Our God, demonstrated as the<\/em> living God<\/em>: I. By the creation and preservation of the world, Act 14:15-16<\/span>; II. By the redemption of the world in Christ Jesus, Act 14:15<\/span> [.]; III. By his judgments, in the case of entire nations, as well as of individuals, Act 14:16<\/span>. (ib.).The sinfulness of the adoration of the saints in the Romish church<\/em>: I. The mode in which it is offered; II. Its sinfulness. (Lisco).The conflict between Christianity and Heathenism<\/em>: I. Christianity contends against the deification of men, while it proclaims the incarnation of God; II. It contends against the worship of nature, while it proclaims the living God as the Lord of creation; III. It contends against mans inclination to walk in his own ways, while it commands him to walk in the way of Gods commandments. (Langbein).<\/p>\n

Act 14:21<\/span>. The gods are come down<\/strong>, etc.I. These words, when pronounced by heathens, proceed from folly and self-delusion: (a<\/em>) they express, indeed, the indistinct longing of the heart of man, who seeks a condescending and compassionate God; but (b<\/em>) they also betray mans ignorance of the unapproachable majesty of Him who alone is holy, and who is invisible; nevertheless, these words, II. Involve a precious truth relating to the kingdom of Christ: (a<\/em>) they direct attention to the mystery of the incarnation of God in Christ; (b<\/em>) illustrate the blessedness of the human race, when it is reconciled to God.Turn from these vanities unto the living God<\/strong>.These words, considered as a solemn warning addressed to idolaters among us<\/em>: I. What are your gods? Mammon? The belly [Php 3:19<\/span>]? Mortals? Your own self? Nature? Art? etc. II. What aid can these afford? Can they secure your happiness in this world, or in the world to come? Therefore, III. While it is said, To-day if ye will hear his voice, harden not your hearts [Heb 3:15<\/span>]; turn from these vanities unto the living God! He exhibits in the visible and fleeting world a reflection of his glory, through the medium of his gifts, Act 14:15-17<\/span>; but it is in the Gospel of Jesus Christ that his divine majesty and his condescending grace are fully revealed.God revealed in nature<\/em> (Act 14:15-17<\/span>): I. As the almighty Creator, Act 14:15<\/span>; II. As the gracious Preserver, Act 14:17<\/span>; III. As the holy Ruler of the world, Act 14:16<\/span>.The book of the world<\/em> (nature and history), viewed as an introduction to the Book of books<\/em>: I. By its revelations, all of which conduct to the living God of the Bible; II. By its mysteries (sin and death), the solution of which is found in the Gospel alone.The sacrifices with which God is well pleased<\/em> [Heb 13:16<\/span>], Act 14:14-18<\/span> : I. Offered, not to dumb idols, or to mortal men, but to the living God, the Giver of every good gift; II. Consisting, not of the fruits of the field, or of animals adorned with garlands, that is, not of any external gifts or works, but of penitent, believing, and obedient hearts.Paul in Lystra<\/em>, or, The steady progress of a servant of God through this fickle and perverse world<\/em>: I. Its garlands do not deceive him (worldly prosperity, and popular favor do not fill him with pride; he always ascribes, with an humble spirit, all the glory to God alone, Act 14:8<\/span> ff.); II. Its stones do not crush him (the hatred of men, and insults offered by the world, cannot cast him down; he walks with a firm step amid all his afflictions, sustained by the power of his Lord, Act 14:19<\/span> ff.).<\/p>\n

Footnotes:<\/strong><\/p>\n

[3]<\/span>Act 14:8<\/span>. a. [, after , in text. rec<\/em>., from G. H. etc., is omitted in A. B. C. D. E., Cod. Sin., and by Lach., Tisch., and Alf. The latter, with de Wette and Meyer, regards the word as an interpolation from Act 3:2<\/span>.Tr.]<\/p>\n

[4]<\/span>Act 14:8<\/span>. b. In place of the pluperfect [found in D. E. G. H., without the augment (Winer: Gr. 12. 9), while the text. rec.<\/em> exhibits it, ], Lach. and Tisch. [and Alf.] have adopted the aorist [from A. B. C.; found also in Cod. Sin.]. The aorist conforms to the usual mode of expression in constructions with the relative, and was therefore substituted by copyists for the [original] pluperfect. [This is also the opinion of de Wette and Meyer.Tr.]<\/p>\n

[5]<\/span>Act 14:9<\/span>. occurs, indeed, only in B [e sil]. and C. [adopted by text. rec.<\/em>]., and Lach. and Tisch. therefore prefer the aorist , which is found in most of the manuscripts [A. D. E. G. H. Cod. Sin.]. As the aorist, however, is constantly employed elsewhere in the narrative, the imperfect, if original, could have more easily been converted into an aorist by copyists than vice vers<\/em>; the imperfect may, therefore, be assumed to be the genuine reading. [Alford, with de Wette and Meyer, concurs, and translates in the imperfect: he was listening<\/em>: see Exeg. note, Act 8:15-17<\/span>. ult.Tr.]<\/p>\n

[6]<\/span>Act 14:10<\/span>. [The text. rec.<\/em> reads , with G. H., but Lach. Tisch. and Alf. adopt , which is found in A. B. C. Cod. Sin. The aorist was changed into the imperfect to suit (Mey.), See Winer: Gr.<\/em> 15.Tr.]<\/p>\n

[7]<\/span>Act 14:14<\/span>. [found in A. B. C (original). D. E., Cod. Sin. Syr. Vulg., (exilierunt<\/em>) and adopted by recent editors.Tr.], is, unquestionably, preferable to the reading . [of text. rec.<\/em>]. The latter is found only in a few of the later manuscripts [in C (corrected). G. H.Tr.]<\/p>\n

[8]<\/span>Act 14:17<\/span>. a. [of text. rec.<\/em> from C (second correction). G. H.] must be regarded as the genuine reading; those that deviate from it drop either or [ in A. B. C.; adopted by Lach. and Tisch., but not by Alf.; in D. E.Cod. Sin. (original) had ; a later hand attempted to erase .Tr.]<\/p>\n

[9]<\/span>Act 14:17<\/span>. b. [For , (of text. rec.<\/em> from D. E. G. H.) Lach., Tisch., and Alf. substitute (from A. B. C. Cod. Sin.,) as the less usual word.For after , of text. rec<\/em>., from A. B (e sil). G. H. Vulg. (nostra<\/em>), Lach. Tisch. and Alf. substitute from C. D. E., fathers. The Cod. Amiatinus<\/em> of the Vulg. reads vestra<\/em>; the reading in ed. Sixtina was eorum<\/em>, indicating ,which conforms to the Syr. version. after , is omitted by Tisch. and Alf.; C. D. E. G. H. read , which is adopted by Lach. The pronoun appears to have been altered in Cod. Sin. to the second person.Tr.]<\/p>\n

[10]<\/span>Act 14:19<\/span>. a. , part. pres.<\/em> is more strongly supported [by A. B. D. Cod. Sin., and adopted by Lach. and Tisch.] than [of text. rec<\/em>., from C. E. G. H.; Alf. prefers the latter, and regards the former as a correction by a later hand.Tr.]<\/p>\n

[11]<\/span>Act 14:19<\/span>. b. [Lach. Tisch. and Alf. read , in accordance with A. B. C. Cod. Sin., instead of of text. rec.<\/em> from D. E. G. H., the latter being the more usual form, and hence more readily adopted by copyists than the other.Tr.]<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: (9) The same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, (10) Said with a loud voice, Stand upright on thy feet. And he leaped and walked.<\/p>\n<\/p>\n

We have here a most interesting account of a miracle wrought by Paul, in confirmation of the doctrines of grace. So Christ had promised, and here we behold the accomplishment. See Mar 16:17<\/span> to the end. It is worthy remark, that Peter and John opened their commission in the Jewish Church, with healing a cripple at the gate of the temple, Act 3:2<\/span> , etc. And here Paul and Barnabas commenced their public ministry to the Gentile Church, with healing a cripple also in the streets of Lystra. And both these cases were similar, being cripples from the womb, and never had walked, Striking emblems of the crippled state of the souls of God’s people, by reason of sin; lame from the womb of nature, and such as not only never had walked, but as never could have walked, unless restored by Jesus Christ.<\/p>\n<\/p>\n

I beg the Reader to observe, what is said, concerning this man, bearing Paul speak. There is certainly somewhat more intended from the expression, than merely that hearing which is promiscuous, and what is general. And I confess, that I am the more inclined to this opinion, from what is said of the Apostle in remarking it. For it is added, that he, stedfastly beholding him, and perceiving that he had faith to be healed; said with a loud voice, stand upright on thy feet. We know that the Apostles possessed the faculty of discerning spirits: for this was among the spiritual gifts given to them. See 1Co 12:10-11<\/span> . And hence, by virtue of it, the Apostle perceived the faith this man had. Is it not probable, (I ask the question, but do not decide upon it,) that the Lord, who placed this Cripple in the Apostle’s way, did by him as he did by Lydia; opened his heart, to attend to the things which were spoken by Paul, Act 16:14<\/span> . Now, we are told, that faith cometh by hearing, and hearing by the word of God, Rom 10:17<\/span> . And therefore, is it not as probable in the one instance, as in the other; that the Lord wrought a miracle of grace in the soul of this poor cripple, by regeneration, before that Paul, as the Lord’s servant, wrought a work of mercy on the body, by healing him of his disease: and both, becoming blessed confirmations of the truth of the Gospel? However, be it as it may, one thing is certain: The poor cripple, at the Apostle’s command, arose and stood on his feet, and leaped, and walked. And, Reader! do not overlook, that these were the promised effects which were to take place in the earth in the days of the Gospel, when the lame man should leap as an hart; and the tongue of the dumb sing, Isa 35:6<\/span> .<\/p>\n<\/p>\n

And, if the Reader will allow me to detain him a moment longer, over this sweet miracle of sovereign grace shewn, as we have reason to hope, both to body and soul, I would desire him to remark with me, the properties of grace, so beautifully illustrated as they are, in the example of this cripple. Here was no provision, no preparation, made on the part of the happy receiver. Yea, it is probable, that at the time, and perhaps after, he had no immediate consciousness, how much greater mercy he had been shewn to his soul, than to his body. Such, depend upon it, is the case, in the numberless instances that are going on continually in life. What David said, all God’s children more or less find, and may with equal truth, say the same: The God of my mercy shall prevent me, Psa 109:10<\/span> . The Lord prevents, that is, goes before his people, in all their mercies. He is found of them that seek him not, Isa 65:1<\/span> . Our whole Adam – nature, the Church, as well as the world, are all alike born crippled in all our faculties; yea, not merely crippled, but dead in trespasses and sins. There is no apprehension of this ruined state, in any one of the Adam race of our misery, much less a cry for deliverance from it. Therefore, when at any time the Lord healeth our souls, it is his preventing grace, not our application. The poor sinner is healed he knoweth not how; and faith is wrought in his heart in a way he hath no consciousness of. So wonderful, and powerful, are the works of grace. And oh! how infinitely more wonderful must He be in himself, and in the tendencies of his love towards his people, by whom the whole is wrought; and who is blessedly called, the God of all grace!<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Chapter 44<\/p>\n

Prayer<\/p>\n

<\/strong><\/p>\n

Almighty God, thou wilt not mock our hunger. Surely it is not in all the purpose of thy love to cause our hearts disappointment and grief in thine own house. Thou wilt not appoint the time, and the feast, and the place, and not be there thyself. Thou art thyself the feast; without thee we can hold no banquet; thou art the living One in whom our little lives are hidden. Thou art here, and thou art here to bless. This is thine own house, this is thine own day, this thine own Book, and we are thine own creatures, for thou didst make us, and not we ourselves. We have come up to offer common worship, that what is wanting in one way may be made up by another; and so by the blending of our voices, and the intermingling of our praise and of our prayer, there may arise from this altar sacrifice acceptable unto God. We know what thou dost require of us to do justly, to love mercy, and to walk humbly with thyself, but who can stretch himself around this infinite commandment? Not our energy only, but our love, fails in this tremendous task. But with the commandment thou hast also given strength and hope and grace that is infinite. Through Jesus Christ thy Son our Saviour he is Lord of all we can keep all thy commandments in the entireness of their breadth and claim; we can do all things through Christ strengthening us: he is out strength, he is our peace, he is our all in all. “Other refuge have we none.” We are all before thee with broken life and threatened purpose, and grievous affliction because of sin. See thy providence in our history; read thyself in the story of our short life. Thou hast taken away the child where there was only one; thou hast made the survivor old by one stroke of thine hand; thou hast made the young man into an old traveller by one night of heart grief. Thou hast made our hearts very sore because of thy chastisement falling quickly and justly upon our sin. We can do nothing and say that of a certainty it will abide; we draw straight lines, and thou dost tie them into knots; we plant roots that are to bear fruits of pleasure, and, behold, they bear fruits of death; we say, We will do this, and complete in a triumph; we go out to accomplish it, and return no more. All things are verily in thine hands; we would deny it if we could, but thou dost silence us by the pressure of facts which cannot be gainsaid. Thou dost keep us from madness by drawing lines around our ambition; thou wilt not let us build above a certain line: if we do so, thou dost touch the tower at the base, and fling it upon the common earth. We are thine, we are but for a<\/strong> moment, but in this moment is a concentrated eternity, it is a moment of life, wondrous, measureless, boundless life! Regard us, then, with thy compassion, take us up into thine arms; yea, through thy love do thou be familiar and kind with us, pressing us to thy heart, giving us to feel that between us and ruin are the arms of Almightiness. Come back to us; return, O Holy Dove; bring our best memories before us so vividly that we shall take heart again, and with louder, bolder psalm than ever, praise thy holy name. Forgive us every day’s transgression by the blood of Christ; cleanse every moment from the defilement with which we have spoiled it. Our very breath is corruption; our walking is profanity, and our downsitting is blasphemy; our whole life is empoisoned in fountain and in stream. We pour out our hearts’ complaints at the foot of the Cross, and, seeing the flowing blood, the dying but everlasting Priest, we say, God, be merciful unto us sinners. May we abound in the fruits of the Spirit. May our life be a tree bearing heavenly blossoms and heavenly fruits. By our conversation may men take knowledge of us that we have been with Christ; by our faith, our simplicity, our love, our self-denial, may we show that we have been born again. Give us the grace which results in joy. We would glory in tribulation, not accepting it meekly, but triumphing over it, and making wrath a root of praise and gladness. This is the victory that overcometh the world, even our faith. “Lord, increase our faith.” “Lord, we believe; help thou our unbelief.” Amen.<\/p>\n

Act 14:8-18<\/p>\n

8. And at Lystra there sat a certain man, impotent in his feet, a cripple from his mother’s womb, who never had walked.<\/p>\n

9. The same heard [G., “was listening to”] Paul speaking: who, fastening his eyes upon him, and seeing that he had faith to be made whole [G., “saved.” Paul had done no miracle here before to give the lame man the idea of obtaining physical healing; but as the man listened believingly to the Word he felt within the “power of God unto salvation,” and Paul<\/em> saw that he possessed in this faith the subjective condition<\/em> necessary for the accomplishment of the miracle. For the two objective conditions of salvation, see Act 14:1<\/span> , Act 14:3 ],<\/p>\n

10. said, with a loud voice, Stand upright on thy feet. And he leaped up and walked [G., “was walking”].<\/p>\n

11. And when the multitudes saw what Paul had done, they lifted up their voice, saying, in the speech of Lycaonia [which the Apostles did not<\/em> understand. But all these Galatian tribes would understand Greek as the Welsh do English], The gods are come down to us in the likeness of men.<\/p>\n

12. And they called Barnabas, Jupiter; and Paul, Mercury, because he was the chief speaker [see Ovid, Met. 8, for the legend of a previous appearance of these divinities in this neighbourhood. Barnabas was probably of more venerable aspect than Paul, but there is no ground here for the tradition about Paul’s mean physique].<\/p>\n

13. And the priest of Jupiter, whose temple<\/em> was before the city, brought oxen and garlands unto the gates [of the town; for these supposed divinities were there in the city], and would have done sacrifice with the multitudes.<\/p>\n

14. But when the apostles, Barnabas and Paul [ Barnabas<\/em> takes the lead], heard of it, they rent their garments [Mat 26:65<\/span> . Ritualists put on<\/em> garments at such times, that they may exploit the superstition of the masses], and sprang forth [out of the city] among the multitude, crying out,<\/p>\n

15. and saying, Sirs, why do ye these things? We also are men of like passions [lit., “sympathetic”] with you, and bring you good tidings [the evangel versus<\/em> ritual], that ye should turn from these vain things [“vanities”: the imagined<\/em> presence of these gods] unto the living God, who made [ch. 17] the heaven and the earth and the sea, and all that in them is:<\/p>\n

16. who in the generations gone by suffered all the nations to walk in their own ways.<\/p>\n

17. And yet [how mildly Chrysostom says “secretly” the charge is laid against them! See Rom 1:22<\/span> , Rom 3:10<\/span> , etc., for the way Paul writes of the same things to converted people.<\/em> The model missionary is here!] he left not himself without witness, in that he did good, and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.<\/p>\n

18. And with these sayings scarce restrained they the multitudes from doing sacrifice unto them.<\/p>\n

Apostolic Service and Temptation<\/p>\n

<\/strong><\/p>\n

THIS [ Act 14:8 ] is the kind of man who is always looking out for religious excitement or entertainment. He would not be admitted into a drawing-room; he would be a spot on any feast of high conviviality; he could not join in the whirling dance; he must find his dissipation in listening to speakers who have something novel to say. You find this man everywhere he is the padding of every congregation; he seems to have a kind of hereditary right to be in the Church, and to take an interest in speakers of all kinds; we could not well do without him; he is a good make-up, and gives a base to the assembly. We begin with him everywhere. If we can advance to a higher social grade, well and good; but Christianity always begins with the cripples, with the poor, with the outcast, with the friendless. Christianity will begin anywhere. The one cry of Christianity is, “Give me a man,” and in reply to this man, the cripple has always been given. The rule seems to have been to say to the cripple, “You go in first, and we will see what effect it has upon you.” There are those who have no comfort but in the house of God. Bless their old withered hearts, that house is always open! The lovers of excitement will not have you because you cannot walk, or run, or keep up the race: you would be in the way, but the Church, dear queenly mother, the great Heart, the sweet redeeming loving spirit, she will say, “I have come down to wait for the weak, to gather up those that are lame, and to speak a word in season to him that is weary.” This is the defence of the Church of God properly understood, that it shuts out no man, but finds a seat even for the cripple who cannot stand.<\/p>\n

Paul, “steadfastly beholding him, and perceiving that he had faith to be healed.” That man is also everywhere. He is here in great force this morning the man who has not faith to use his faith; he is a believer, but he cannot say so. He does believe, he does love, he does pray, he is a very Simeon in expectation, but he needs some apostolic man to say to him, “Use your faith: be what you are.” That is my speech to you. Don’t tell me that you are not a Christian you are; your being here means a whole heartful of meaning. Do not let some notions, and theories, and words without shape, and ideas without authority, keep you out of your inheritance. “Dost thou believe on the Son of God?” Believest thou the prophets? I know that thou believest. What you want is the faith to use faith, the courage of your belief. You have wings, and you know that when you are in private yea, in solitude; you do sometimes lift them; not for the world would you be seen doing so, but you do it. In solitude you fall down on your knees, and look up to heaven dumbly; not for the world would you have it known. Why? You want faith to use faith; you want confidence to use the power you have. The great, kind sea waits for you. It is not wrathful, destroying; it is a great easy nurse, a great giant mother, and says, “Come, throw yourselves right upon me, and you shall not sink.” Who can tell but that some poor soul now hearing these words may say, “Lord, I believe; help thou mine unbelief”? If so, this will be the day of cure, of miracle, of resurrection, the day of the Son of man upon the earth, when the blue heaven comes down to our green sward, and the angels set foot upon the earth.<\/p>\n

I wish we could be as sure that Paul is here as that the cripple is. You have here an illustration of Paul’s insight into character. “Perceiving that he had faith.” Not long since we noticed that Barnabas “saw the grace of God.” What eyes those men had: eyes that “wandered through eternity,” that knew the Divine grace when they saw it! They knew faith when it was only a light in the face, a gleam in the eye, a new movement of the body. There is more faith in the world than the preachers have yet conceived. Preachers must be perceiving men; they must know one character from another; they must see without looking. There is no stare in the eye of true penetration. You have faith. Without faith you could not live. Why not call things by their right names? Your life is faith, your breath is belief, your action is doctrine. Why not eat and drink abundantly at your Father’s table, on your Father’s express invitation? We make great mistakes in confounding one character with another, and in mistaking the symptoms that are offered to view, in order to deceive the very elect. Many a man laughs who has no joy he laughs to keep you off the scent; he is not laughing with his heart; he is gay with his father and mother, and they (dear unsuspecting souls!) think he is glad, and they rejoice in his gladness, whilst all the time his laugh has been a lie, and, under his assumed gaiety, his heart has been suffering from the bite of an adder. The wise preacher, whether in the pulpit or in the house, must perceive this: he must have the critical eye which is not deceived by mere symptoms, which pierces the reality and core of the case. Many a man is addicted to bantering who is not frivolous. We have known a man banter the preacher, and the professor, and the Church, whilst all the time he has been seeking by banter to elicit sympathy; he has thought that by this light raillery he would bring from you some further word, some other utterance, some deeper expression. If you had been gifted with apostolic insight, you would have seen under the banter a seriousness almost pathetic. Many a man is silent who wants to speak. All silence is not the same. There are men who have distressed themselves by their own silence, because all the while they have been endeavouring to frame the very first sentence, and it would not be framed. You have thought them cold, distant, indifferent, self-involved; you have complained of want of sympathy, want of speech, want of communion; and many a man has been misjudged in this way: in his heart he has been saying, “Would God I knew how to begin; if I got out one sentence, I could get out another; I want to speak, but my lips cannot be opened even by a two-edged instrument.” Beware of rough and hard judgment upon men. No one man knows any other man through and through as that man knows himself. Let us, however, pray for the spirit of discerning, the spirit of judgment, and the spirit of penetration, and let us so use that spirit as to bring men who have taken one step on the right road forward on their journey.<\/p>\n

Why did Paul speak “with a loud voice”? Some people object to loud voices they say they could hear quite well if the preacher did not exert himself so. It is not enough to hear you must overhear. An utterance must not deliver its own syllables only, but take with it heart, blood, fire, music, life. If you had spoken with a sublimer audacity, you would have elicited a nobler reply. People knew that Christ spoke with authority, and not as the Scribes, and Paul spoke with a loud voice; not in the sense of mere vocal loudness, but in the sense that his heart went with his voice, and every syllable that he uttered was thus transfigured and glorified into a power.<\/p>\n

Not only had Paul keen insight into the character of others, he had also keen insight into his own spirit. That kept him right. Here, as in the case of John the Baptist, is the hour of temptation. Two men are in a heathen country, two men are associated with a miracle which excites the wonder of the pagan mind enough has been done to excite faith in the deity of the men the very high-priest of Jupiter was prepared to offer sacrifices unto the visitors. The oxen are in the streets, the garlands are at the gates, the knife is waiting that shall draw the blood from the oxen, and Paul and Barnabas, you shall be the gods of Lycaonia, and have what you ask for. Every life has its temptation, its forty days in the wilderness, its hand-to-hand fight with hell. Why did not Paul and Barnabas settle down upon this eulogium? They need not perform any other miracle; they have performed one, and on that one they may rest as long as they live: they could become the tyrants of the place, ordering and commanding what they please, and drawing to themselves the superstitious homage of minds wonder-struck and all-trusting. It was the devil’s hour if they get over that bridge, the Apostles will be safe! They were over it! When Barnabas and Paul heard of what was going on, “they rent their clothes, and ran in among the people, crying out, and saving, Sirs, why do ye these things? We also are men of like passions with you.” Their self-knowledge was, humanly speaking, their salvation. If we knew ourselves, we could not be puffed up by any vanity, or so inhale the incense of adulation as to lose our balance and our reason. Let all men know themselves to be but men, let us be one in the common persuasion of our common origin; and then praise will not be flattery, eulogium will bring with it honest encouragement, and instead of offering sacrifices, we shall offer the nobler homage of confidence and love. Paul said, “We are men of like passions.” Like, yet unlike. Preachers are examples as well as expositors: that is to say, they are to show in themselves what Christianity can do, as well as speak out of their spirit what Christianity really is.<\/p>\n

This narrative throws some light upon Christianity itself. Christianity makes people do what they never did before. The man is described as one who had never walked. This is the peculiar prerogative and function of Christianity it always makes us do what we never dreamed of doing before. What sacrifices we make, what devotion we offer, what journeys we accomplish, what insults we endure, what persecution we accept, even with joyful-ness we who once resented injury now pray for the offender! Christianity does not make us do things a little better than we did them before; it makes us do things we had never done, and which the world thought it impossible for us ever to do. The attention paid to Paul and Barnabas was natural, it was only exaggerated; its root is right. But the preacher must never become the priest. Paul must never separate himself from the current of human sympathy. This is the danger of all class education, of all monastic withdrawment from all human activities, with a view to becoming prepared<\/em> for the ministry. The temptation to the young man’s mind is this: I am not what I used to be; I now belong to a class. I have become separated from the common herd. I am different I am a priest. That is the sophism that must be burned out of the Church. The preacher is only an upper pewholder; the preacher is one of us, or he cannot preach to us. Christ could not preach from Heaven; he must needs come down and be made like us, that he might save us. It is right that Paul should be recognized and honoured and blessed as a servant of God; but he must remember that he is a servant only. The effect of Christianity is to confound all rivals. Christianity will not live in the house with any other religion. Christianity will never allow itself to be stitched to some old rag of paganism. Christianity is a seamless robe woven throughout that cannot be improved and must not be rent. When the priest of Jupiter saw what was done, he said, “We have never beheld anything like this before!” Why the man was prepared to put the knife to Jupiter’s own throat. Said he, “This is unrivalled. This man has been coming backward and forward to these rites and ceremonies of ours a long while, and we could do nothing with him; here is a religion that comes and makes a man of him: this is the true faith.” Christianity must vindicate itself by the men it makes not by learning, not by eloquence, but by the men it makes. Convince the priests of Jupiter, not by metaphysical reasoning, but by noble manhood.<\/p>\n

The man “leaped and walked.” You cannot leap long the law of gravitation is against that but you can walk all your lifetime. A man leaping always is beside himself; a man walking-has serious business, and he is going to do it. We cannot live in leaping, we cannot live in raptures and in tumult of soul, but we must leap at first. Those who have seen God, and have received of His strength, mount up as on the wings of eagles: then they run, then they walk. It would be pleasant to see some of us leaping a little, running a little; it would do the preacher’s heart good to see some people trying to fly a little. Without enthusiasm, what is the Church? It is Vesuvius without fire; it is Niagara without water; it is the firmament without the sun.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 8. And there sat a certain man<\/strong> ] This was (likely) one of those many miracles done at Lystra; a signal one, and therefore instanced. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

8. <\/strong> <\/strong> ] Not ‘ dwelt<\/em> ,’ as Kuin., but sat, probably in the forum or some place of resort.<\/p>\n

<\/strong> is the historic past: who never walked<\/strong> . The pluperfect seeming more apt, it has been altered in the later MSS. accordingly. Meyer supposes the alteration to have been the other way, from “the constant preference which the Greeks gave in narration to the aorist over the plusq. perf.:” but qu.?<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Act 14:8<\/span> . : here neuter plural, and not as in Act 14:6<\/span> ; Act 14:21<\/span> ; feminine. Clemen, p. 115, and Jngst, p. 131, see a proof in this that 8 18, or 21 a , was interpolated by a redactor. But Hilgenfeld points out that the same interchange of feminine singular and neuter plural recurs in Act 16:1-2<\/span> ; cf.<\/em> also 2Ti 3:11<\/span> . The miracle which follows has often been compared with those narrated in Act 3:1<\/span> ff., and it has been alleged that this second miracle is a mere imitation of the first, to keep up the parallel between Peter and Paul. But whilst there are, no doubt, features in common in the two narratives no great matter for surprise in similar healings, where a similarity of expressions would fitly recur, especially in the literary usage of a medical writer (see Zckler, p. 240) the differences are also marked: e.g.<\/em> , in the Petrine miracle the man is a beggar, and asks only for alms; in the Pauline nothing is said of all this, even if the first fact is implied in the Petrine miracle nothing is said of the man’s faith, although it is implied (see notes, in loco<\/em> ); here it is distinctly stated in the earlier miracle Peter is represented as taking the man and raising him up; here nothing of the kind is mentioned (see further on the two miracles, and the different motive in their performance, Nsgen, Apostelgeschichte<\/em> , p. 267). On St. Paul’s own claim to work miracles see 2Co 12:12<\/span> , Rom 15:19<\/span> , Gal 3:5<\/span> . If the latter passage occurs in an Epistle addressed amongst other Churches to Christians in Lystra, in accordance with the South Galatian theory, the assertion of miraculous powers is the more notable; see also McGiffert, Apostolic Age<\/em> , p. 189. . .: adjective only here in N.T. in this sense, cf.<\/em> LXX, . Tob 2:10 ; Tob 5:9 , . . It is used frequently in a similar sense by medical writers, Hobart, p. 46. ; not “dwelt” Hebraistic; but simply “used to sit,” cf.<\/em> Luk 18:35<\/span> , Joh 9:8<\/span> ; probably in the forum, cf.<\/em> Act 14:11<\/span> (Blass). . .; “no mendicant pretender, but one whose history from infancy was well known”. See Ramsay on the “triple beat,” St. Paul<\/em> , p. 115.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Act 14:8-18<\/p>\n

8At Lystra a man was sitting who had no strength in his feet, lame from his mother’s womb, who had never walked. 9This man was listening to Paul as he spoke, who, when he had fixed his gaze on him and had seen that he had faith to be made well, 10said with a loud voice, “Stand upright on your feet.” And he leaped up and began to walk. 11When the crowds saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” 12And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. 13The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds. 14But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, crying out 15and saying, “Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them. 16In the generations gone by He permitted all the nations to go their own ways; 17and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” 18Even saying these things, with difficulty they restrained the crowds from offering sacrifice to them.<\/p>\n

Act 14:8 “At Lystra” This town was Timothy’s home (cf. Act 16:1). This is a Roman colony established by Augustus in A.D. 6. There was probably no synagogue here, so Paul and Barnabas conducted street preaching.<\/p>\n

So that there was no possibility of a trick or deception (cf. Act 3:2). There are three specific descriptive phrases describing this man’spermanent condition.<\/p>\n

1. no strength in his feet<\/p>\n

2. lame from his mother’s womb<\/p>\n

3. had never walked<\/p>\n

“no strength” The term adunatos usually means “impossible” or literally “unable” (cf. Luk 18:27; Heb 6:4; Heb 6:18; Heb 10:4; Heb 11:6), but here Luke uses it like the medical writers in the sense of impotent or weak (cf. Rom 8:3; Rom 15:1).<\/p>\n

It is interesting that Luke, in many ways, parallels Peter’s and Paul’s ministries. Peter and John heal a lame man in Act 3:1-10 now so too, do Paul and Barnabas.<\/p>\n

Act 14:9 “when he had fixed his gaze on him” Luke uses this phrase often (cf. Act 3:4; Act 10:4). See note at Act 1:10. Paul saw that this man was listening intently. Therefore, he commanded him to stand up and walk (cf. Act 14:10) and he did!<\/p>\n

“that he had faith to be made well” This is used in the OT sense of the term “saved,” meaning physical deliverance. Notice that Paul’s ability to heal was based on the man’s faith. This is often, but not exclusively, the case in the NT (cf. Luk 5:20; Joh 5:5-9). Miracles had several functions:<\/p>\n

1. to show the love of God<\/p>\n

2. to show the power and truth of the gospel<\/p>\n

3. to train and encourage the other believers present<\/p>\n

Act 14:11 “in the Lycaonian language” Obviously Paul and Barnabas did not understand what the crowd was saying. This was the indigenous language of the region.<\/p>\n

Act 14:12 “calling Barnabas Zeus and Paul, Hermes, because he was the chief speaker” A local tradition asserted that the Greek gods often visited humans in human form (cf. Ovid, Metamorphoses 8:626ff). From local inscriptions we learn this was an area where Zeus and Hermes were worshiped (cf. Act 14:13).<\/p>\n

Notice that Barnabas is mentioned first. This is probably because Paul, as the spokesperson, would be understood by these pagans as the equivalent of Hermes (Mercury); the silent Barnabas must then be the high god Zeus (Jupiter).<\/p>\n

Act 14:13 “gate” This could refer to the city or, more probably, to the temple of Jupiter (Zeus) which was located just outside the city gate and facing it. It was a time of great confusion and misunderstanding.<\/p>\n

Act 14:14 “apostles” See note at Act 14:4.<\/p>\n

“tore their robes” This is a Jewish sign of mourning and blasphemy (cf. Mat 26:65; Mar 14:63). It surely would have communicated even to these pagans that there was a problem.<\/p>\n

“rushed out” This is a common term in the Septuagint for “leaping out” or “rushing out,” though it is used only here in the NT. Paul and Barnabas sprang up and out into the midst of the crowd.<\/p>\n

Act 14:15-17 Here is a summary of Paul’s first sermon to pagans. It is much like his sermon on Mars Hill (cf. Act 17:22-33).<\/p>\n

Act 14:15<\/p>\n

NASB, NKJV”men of the same nature as you”<\/p>\n

NRSV”we are mortals just like you”<\/p>\n

TEV”we ourselves are only human beings like you”<\/p>\n

NJB”we are only human beings, mortal like yourselves”<\/p>\n

The term is homoiopaths, which is a compound of “the same” and “passions.” This term is used only here and in Jas 5:17 in the NT. The locals had thought Paul and Barnabas were gods (homoithentes, cf. Act 14:11), which means “made like” men. Paul uses the same root to denote their common humanity. Luke shows the humility of Paul and Barnabas in contradistinction to Herod Antipas in Act 12:20-23.<\/p>\n

“you should turn from these vain things” The term “vain” means empty, void, non-existent. Paul is directly confronting their superstitious paganism.<\/p>\n

“to a living God” This is a play on the term YHWH, which is from the Hebrew verb “to be” (cf. Exo 3:14). YHWH is the ever-living, only-living God. See SPECIAL TOPIC: NAMES FOR DEITY at Act 1:6.<\/p>\n

“who made” This is a quote from Exo 20:11 or Psa 146:6. The Hebrew term Elohim (cf. Gen 1:1) describes God as creator and provider (cf. The Expositor’s Bible Commentary, vol. 1, pp. 468-469) as YHWH describes Him as Savior, Redeemer (cf. The Expositor’s Bible Commentary, vol. 1, pp. 471-472) and covenant-making God. See special Topic at Act 1:6.<\/p>\n

Act 14:16 “In the generations gone by He permitted all the nations to go their own ways” This phrase may be an allusion to Deu 32:7-8 in which Moses asserts that YHWH establishes the boundaries of the nations. Theologically this affirms God’s care and attention to the nations (Gentiles, cf. Girdlestone, Synonyms of the Old Testament, pp. 258-259). God desired that they know Him, but the fallenness of humanity caused superstition and idolatry (cf. Rom 1:18 to Rom 2:29). However, He continued to pursue them (cf. Act 14:17).<\/p>\n

The Gentile’s ignorance of God is contrasted with the Jews’ knowledge of God. The irony is that Gentiles respond in mass by faith to the gospel, while Jews respond in mass rejection and persecution toward the gospel (cf. Romans 9-11).<\/p>\n

Act 14:17 “He did not leave Himself without witness” This is the concept of natural revelation (cf. Psa 19:1-6; Rom 1:19-20; Rom 2:14-15). All humans know something about God from creation and an inner moral witness.<\/p>\n

“rains. . .food” The local pagan tradition said that Zeus was the giver of rain and Hermes was the giver of food. Paul, following Deuteronomy 27-29, affirms God’s control of nature.<\/p>\n

These pagans did not know God so the covenant curses of Deuteronomy are replaced by God’s patience (cf. Act 17:30; Rom 3:25; Rom 4:15; Rom 5:13). Paul was God’s unique choice (apostle to the Gentiles) to reach the nations! Paul uses God’s creation and provision through nature (cf. Psa 145:15-16; Psa 147:8; Jer 5:24; Jon 1:9) as his point of contact.<\/p>\n

It is interesting that there is nothing of the gospel per se in this sermon summary. One assumes that Paul continued in the same line of reasoning as he did in his Athenian sermon in Act 17:16-34. One wonders whether Luke got this summary from Paul or possibly Timothy (this was his home).<\/p>\n

Act 14:18 This is an eyewitness detail.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

certain. Greek. tis. App-123. <\/p>\n

man. Greek. aner. <\/p>\n

at = in. Greek. en. <\/p>\n

being. Texts omit. <\/p>\n

a cripple = lame. <\/p>\n

from. Greek. ek. App-104. <\/p>\n

never. Greek. oudepote. <\/p>\n

had. Texts omit. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

8. ] Not dwelt, as Kuin., but sat, probably in the forum or some place of resort.<\/p>\n

is the historic past: who never walked. The pluperfect seeming more apt, it has been altered in the later MSS. accordingly. Meyer supposes the alteration to have been the other way, from the constant preference which the Greeks gave in narration to the aorist over the plusq. perf.: but qu.?<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Act 14:8-20<\/p>\n

PAUL AND BARNABAS AT LYSTRA AND DERBE<\/p>\n

Act 14:8-20<\/p>\n

8 And at Lystra there sat a certain man,-While Paul was speaking to some group, he observed a certain man who was crippled in his feet; he never had walked. It seemed that he was seated on the ground, but he was no beggar; he was one whose history from his infancy was known to the greater number who heard Paul speak. This case is very much like the lame man that Peter and John healed. (Act 3:1-11.) Luke, the physician, gives a good description of the condition of this man. It would take a miracle to heal this man.<\/p>\n

9-10 The same heard Paul speaking:-As there was no synagogue in Lystra, possibly Paul and Barnabas were speaking in an open-air meeting; this crippled man was in the audience and heard Paul speaking. Paul observed him and saw that he had sufficient faith to be cured. Here again we note that Paul, fastening his eyes upon him (see Act 13:9), said with a loud voice, Stand upright on thy feet. Paul raised his voice so that everyone in the audience who was listening to him heard what was said; he attracted the attention of his hearers to this crippled man. It was a strange command to these heathen people to command one who had never walked to stand upon his feet. The man obeyed immediately and leaped up and walked; the Greek is helato kai per iepatei, which means he leaped up with a single bound and began to walk. The sudden leaping up and walking shows that Paul had power to cure the man; his healing was not gradual or continuous, but was immediate or instantaneous. He walked as a demonstration of the miracle of his healing.<\/p>\n

11 And when the multitude saw what Paul had done,-The multitude was astonished when they saw this lame man leap up and walk, and they lifted up their voice and began to shout the praises of Paul and Barnabas in the speech of Lycaonia. It seems that Paul had been speaking in the Greek language, and now they spoke in their own language. It seems that neither Paul nor Barnabas understood this language, for it was not until the oxen and garlands were brought that they saw what the people meant; yet they understood Paul and Barnabas. The speech of Lycaonia was a dialect peculiar to Lycaonia. This shows that the gift of tongues did not give the apostles power to speak or to understand all dialects. The Lycaonians saw the healing; they rec0gnized it as supernatural; so they exclaimed: The gods are come down to us in the likeness of men. This shows that the natives were simple and idolatrous.<\/p>\n

12 And they called Barnabas, Jupiter;-They called Barnabas, Jupiter, and Paul, Mercury; Luke assigns the reason for this that Paul was the chief speaker. Here Barnabas is mentioned before Paul. Mercury was the god of eloquence; the heathen mythologies abound with appearances of their deities in human shape; they said that Jupiter and Mercury wandered through the neighboring country of Phrygia. Hermes is the Greek name for Mercury, and Zeus is the Greek name for Jupiter. Zeus, the king of the gods, was of stately and commanding presence; there may be some hints as to Pauls appearance in this incident.<\/p>\n

13 And the priest of Jupiter-The statue, or the temple containing the statue, was outside the city gates; the statue of Zeus, or Jupiter, stood beside the approach to the city without the wall; the double gates leading into the city adjoined this temple. It seems that the procession came to the porch or outer door with the oxen and garlands in order to make sacrifice unto Paul and Barnabas. The garlands were placed on the oxen before they were slain; it was common with these heathen people to sacrifice bullocks to Jupiter and Mercury. The way the sacrifice was made was to cut the throats of the oxen and receive the blood in a vessel, and take the blood and pour it on the altar, and make a feast and eat the flesh.<\/p>\n

14-16 But when the apostles, Barnabas and Paul,-Here Barnabas is mentioned first, and is called an apostle. It seems that on this occasion Barnabas received from the people the chief honor; hence, Luke places his name first; he is also called an apostle; though he was not an apostle in the sense that the twelve were, or even as was Paul, yet he was an apostle in the sense that he was sent out by the church at Antioch. When Paul and Barnabas heard and learned what the natives were about to do, they rent their garments, and sprang forth among the multitude and stopped their wild and heathenish custom. Paul and Barnabas were astonished that these natives should attempt to pay such hornage and worship to them. However, it gave them a splendid occasion to direct the worship to the true and living God. As they were worshiping, or about to worship, it becomes a fitting occasion to instruct them in the true worship. This Paul and Barnabas attempted to do. They declared unto them that they were just men, not gods, with like passions as other men. Passion comes from the Greek pascho, and means to experience. It is used here and in Jas 5:17; it means of like nature more exactly and affected by like sensations. After clearing their minds on this point, Paul and Barnabas began preaching Christ to them; they brought good tidings, or the gospel, to them. Good tidings comes from the Greek euaggelizomenoi, and means the same as gospelizing or evangelizing. We now have Pauls preaching to the Gentiles free from any Jewish environment, and he makes the same line of argument seen in Act 17:21-32 and Rom 1:18-23. Living God is put in contrast to idols or gods made of wood or stone; these idols are dumb and inactive, but the living God is active, for he made the heaven and the earth and the sea, and all that in them is. What a contrast between the God who created the heavens and the earth and the god that these heathens worshiped! God had been merciful to the people before Christ came, but now he wants all to know Christ; he permitted the people to walk in their own ways, but now they must follow the Christ who is the Savior of the world. For wise reasons God permitted men to see what they could and would do, and in this way become better prepared to receive newer light. Paul makes the same argument in Act 17:30 in his speech at Athens. He also makes the same argument in Romans 1, 2, , 11. The ignorance and the sins of the Gentile world had been allowed to run their course, as the law of Moses had been allowed to do its partial and imperfect work among the Jews. Now they are to hear the gospel and be saved by it.<\/p>\n

17 And yet he left not himself without witness,-Here again we have the outline of what is presented in Rom 1:19-20. God gave rains and fruitful seasons and blessed them through the natural laws; Paul recognizes God in the operation of natural laws. We should be able to see the hand of God in nature; the heavens declare the glory of God; and the firmament showeth his handiwork. (Psa 19:1.) The living God was not like Jupiter, but during all this time attracted men by his graciousness toward them; the goodness of God was still attracting them to see his larger and richer goodness in the gospel of Christ.<\/p>\n

18 And with these sayings scarce restrained they-We have only a brief outline of the speech that Paul made; he had a difficult task in keeping these natives from making their sacrifices; it had been a hard thing to do, but finally Paul and Barnabas won and the natives left off their worship which they had planned to give Paul and Barnabas. No mention is made here of the success that Paul and Barnabas had at Lystra. Among the more conspicuous converts were the devout Jewesses, Lois and her daughter Eunice, and the young Timothy. (2Ti 1:5.)<\/p>\n

19 But there came Jews thither from Antioch and Iconium:-These enemies of Paul and Barnabas came a distance from eighty to a hundred miles; this shows how determined they were to persecute Paul and Barnabas and to keep people from accepting the truth. The opposition aroused against a man or a cause is sometimes proof of his power or the power of the truth. The intense opposition here bears evidence of the force of the truth as preached by Paul and Barnabas. Men do not stone dead trees for their fruit, or arm themselves against weak cowards, or grow excited over a weak opponent. These Jews came and persuaded the multitudes to stone Paul. What a contrast! At one time they are about to worship Paul and Barnabas as gods, but at another time they are ready to stone them to death. Popular feelings cannot be relied upon. The sudden change of feeling here is as startling as that which transformed the Hosannas of the multitude at Jerusalem into the cry of Crucify him. (Mat 21:9 Mat 27:22.) They fell upon Paul and stoned him and dragged him out of the city, supposing that he was dead. The manner of punishment, stoning, shows that the punishment was planned by the Jews; they were eager to satisfy themselves that they were inflicting punishment on a blasphemer; stoning him to death, and casting him out to be buried with the burial of lower animals, or his flesh to be consumed by dogs and vultures. It was an instance in Pauls life that he mentioned later. (2Co 11:25.) The sufferings endured at Lystra stand out at the close of his life, in the vista of past years, with a marvelous distinctness. (2Ti 3:11.)<\/p>\n

20 But as the disciples stood round about him,-The disciples followed the mob as it dragged the body of Paul out of the city. Perhaps they were going to give his body a decent burial. It may be that Lois, Eunice, and Timothy were all present weeping over the supposed dead body of Paul, but as they stood around Paul rose up and entered into the city. We do not know how Barnabas escaped being stoned; he may not have been present when they attacked Paul. But the next day Paul and Barnabas left Lystra and went to Derbe. This was a distance of about twenty miles southeast from Lystra. This journey must have occupied several hours, and was a difficult journey for Paul in his present condition.<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

impotent: Act 4:9, Joh 5:3, Joh 5:7 <\/p>\n

being: Act 3:2, Joh 5:5, Joh 9:1, Joh 9:2 <\/p>\n

Reciprocal: Isa 35:6 – shall the lame Mat 9:5 – Arise Mat 11:5 – the lame Mat 15:31 – the lame Mar 9:21 – How Mar 16:20 – the Lord Luk 7:22 – the lame Luk 8:43 – twelve Luk 13:11 – eighteen Act 5:12 – by Act 8:7 – lame Act 9:33 – which Act 14:21 – Lystra<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

8<\/p>\n

Act 14:8. Impotent means to be weak, and this man had been too lame in his feet to walk, having been that way since his birth.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Act 14:8. And there sat a certain man at Lystra, impotent in his feet. The incident here related was evidently no very unusual one in the life of these first great missionaries of the faith. But this Lystra miracle became famous in early Christian story, and was, no doubt, oftentimes related as the event which gave occasion to the first direct invitation from the founders of Christianity to the great heathen world, in the persons of the idolaters of Lystra in Lycaonia. The case of the baptism of Cornelius the Roman officer was the first advance out of the charmed circle of Judaism; but Cornelius, though a Gentile, was no idolater. He was possibly even a proselyte of the gate, and certainly was a worshipper of and a worker for the one true God. The scene of the healing, no uncommon one, reminds us of the manner in which those who carry the message of salvation to the heathen in the present day collect around them groups of listeners in Burmah and Hindostan. It was on one of these occasions, as Paul was preaching in some thoroughfare of the city, that the lame man heard him: his friends had placed him there perhaps to solicit alms (Hackett On the Acts).<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

Here we have an account of the fifth journey which the apostles Barnabas and Paul undertook in their travels to plant and propagate the Christian faith; and that was at Lystra and Derbe. Here their first work was to preach the gospel; which done, God honoured Paul to work a glorious miracle for the confirmation of what they had preached. <\/p>\n

Where note, 1. The subject which this miraculous cure was wrought upon: a man that was a cripple, not by accident, but by nature, from his mother’s womb, and consequently never had walked. They that are lame by causalty, may possibly be relieved by art and industry: but to cure one that is born lame, nothing less is required than a divine power: such defects as are from nature, can only be relieved by the God of nature.<\/p>\n

Note, 2. What an extraordinary spirit of discerning was at some times, and upon certain occasions, found with the apostles: St. Paul perceived that this poor cripple had faith to be healed; that is, by that extraordinary gift of discerning spirits, which at this time the apostle had. The like had St. Peter also upon a special occasion; (for this gift of discerning spirits, was not at all times found with the apostles,) he discerned the hypocrisy and falsehood of Ananias and Simon Magus.<\/p>\n

The gift of discerning spirits, were for a time conferred upon the apostles, for confirming their testimony, but are long since ceased in the church; the reason of their ceasing is, the gospel being sufficiently established and confirmed.<\/p>\n

Note, 3. The reality of this miracle: it was not a lying wonder, but a real miracle: the man not only walked, but leaped for joy, to show that he was perfectly cured, and thoroughly recovered. All the works of God, especially his miraculous words, are perfect. Whom God cures, he cures effectually.<\/p>\n

Note, 4. What influence the sight of this miracle had upon the minds of the people of Lystra: they ascribe the honour of this glorious miracle to their dunghill deities, not to the true God; they pay their rent to a wrong landlord. Such was the blind superstition of these poor Pagans, that believing their gods were come down to them in the likeness of men, they called Barnabas, Jupiter, who was their chief god; and Paul, Mercurius, whom they accounted the messenger and interpreter of the gods.<\/p>\n

Lord! how blind are the principles of corrupt reason in fallen mankind! And how forcible is an evil custom and a vain conversation received by tradition from their forefathers! And how hard a matter it is to rectify such mistakes in religion, as time and general consent have rooted and riveted in the minds of men!<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Idolatry Confronted at Lystra<\/p>\n

Paul and Barnabas next arrived at Lystra, some 18 miles to the east. There was apparently no synagogue there, but there was a man who had been crippled since birth and had never walked. The lame made paid close attention to the words of the apostle. Paul recognized that the man fully believed he could be healed through the Jesus Paul preached. When Paul commanded him to stand on his feet, he leapt up and walked ( Act 14:8-10 ).<\/p>\n

The people of Lystra were very superstitious. When they saw the lame man walk, they concluded the gods had come to be with them. They also decided Barnabas was Zeus, the patron god of that area, and Paul was Hermes, or Jupiter, who McGarvey calls the “god of Eloquence, and the constant attendant of Jupiter in his terrestrial visits.” Since they spoke in the language of the Lycaonians, Paul and Barnabas did not, at first, understand what was happening.<\/p>\n

The priest who served in the temple of Zeus on the road leading into the city brought oxen with garlands on their heads to be sacrificed to the two “visiting gods.” Once they realized what was happening, Paul and Barnabas tore their clothes and ran in among the crowd shouting. They asked the people why they would do such a thing since they were mere mortals just like them. Their plea was for the people to turn from the empty worshipping of idols to serving the true God. This God was, as related by Paul and Barnabas, the creator of the universe. He had, for years, allowed man to ignorantly pursue his own path, though he always provided good things, like rain and the harvest. That speech was used to successfully thwart the intended sacrifice ( Act 14:11-18 ).<\/p>\n

Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n

Act 14:8-10. And there sat, &c. To the general account of the apostles labours given above, the historian here subjoins a particular relation of some memorable events which happened at Lystra. There sat a man impotent in his feet Disabled, as the word is, to that degree, that it was impossible he should set his feet to the ground, or lay any stress upon them; being As was well known, a cripple from his mothers womb. This same man heard Paul speak Having, it seems, been laid in some place of public resort, to beg alms of such as passed by, near where Paul was discoursing; who steadfastly beholding him, and perceiving By the ardour and humility expressed in his countenance, or by the gift of discerning spirits which he possessed; that he had faith to be healed Had a degree of confidence in his soul, that the Jesus whom Paul preached could and would heal him: Paul probably finding at the same time in himself that the power of Christ was to be displayed on this occasion; said with a loud voice In the hearing of all that were assembled there, as one that was conscious of the divine authority by which he then acted; Stand, &c. Or, as is certainly implied, and as some copies read, I say unto thee, in the name of the Lord Jesus, stand upright on thy feet And power went along with this word; for the lame man immediately leaped and walked Thus showing that he was perfectly cured. <\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

8-12. The district of Lycaonia, into which the apostles had fled, was an interior district of Asia Minor, lying north of the Taurus Mountains, but of very indefinite boundaries. The exact situation of the two towns, Lystra and Derbe, is not now known. With the character of the people, however, which is the important consideration in a narrative like this, we are made sufficiently acquainted by the narrative itself. It was one of those retired districts, remote from the great marts of trade and the routes of travel, where the people retained their primitive habits, spoke their primitive dialect, and knew little of either the civilization of the Greeks, or the religion of the Jews. This rude state of society will account for some of the peculiarities of the following narrative.<\/p>\n

Finding no Jewish synagogues, to afford them an assembly of devout hearers, the missionaries took advantage of such other opportunities as offered, to get the ears of the people. Having succeeded in collecting a crowd in Lystra, they met with the following incident: (8) “A certain man in Lystra was sitting, impotent in his feet, a cripple from his birth, who had never walked. (9) The same was listening to Paul speaking, who, looking intently upon him, and seeing that he had faith to be healed, (10) and said with a loud voice, Stand upright on your feet; and he leaped and walked about. (11) The multitude, seeing what Paul did, lifted up their voice in the speech of Lycaonia, and said, The gods have come down to us in the likeness of men. (12) And they called Barnabas Jupiter, and Paul, because he was the chief speaker, Mercury.”<\/p>\n

Although Paul had been speaking to them of the true God, and of his Son Jesus Christ, until the cripple, at least, believed; yet, when the miracle was wrought before them, all their heathenish ideas rushed back upon their minds, and they at once supposed that they stood in the presence of gods. Such was the natural conclusion of men who had been educated from childhood to believe the strange inventions of heathen mythology. It was an honest mistake, committed through ignorance.<\/p>\n

Their conclusion as to which of the gods had appeared, was as natural and as instantaneous as their conviction that they were gods. They had a temple, or a statue, or perhaps both, in front of their city, as we learn below, to the honor of Jupiter; hence any god who might appear to them would be naturally taken for him. But when two gods appeared together, the one who acts as chief speaker could be no other than Mercury, the god of Eloquence, and the constant attendant of Jupiter in his terrestrial visits. The remark of Luke that Paul was called Mercury “because he was the chief speaker,” shows that he was familiar with Greek mythology. <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

HEALING OF THE CRIPPLE AT LYSTRA<\/p>\n

8-10. The imperfect tense here shows that they had been preaching some time at Lystra. Meanwhile this poor cripple, who, the Greek says, had no power to use his feet, and consequently had never walked, though now quite up in mature manhood, fortunately had friends to carry him every day to the preaching places, where he sat unnoticed by the multitude, who all knew him well; but at the same time he was a most appreciative auditor. Doubtless he was a pious Jew, already enjoying the saving grace of God in his heart, felicitously fortified against the vulgar vices all his life by his physical decrepitude. Day by day he listens to the apostles spell-bound, delectably drinking in the sweet messages of gospel grace and rejoicing in the glorious fulfillment of the Messianic promises in the advent of Jesus the Christ, whom the apostles preached. Witnessing the miracles of physical healing ever and anon wrought through the Apostolic ministry, ere long faith enters into his heart and he begins actually to take hold of Jesus, whom they were constantly preaching as the Omnipotent Healer of the body as well as the soul. Meanwhile the attention of Paul is directed to the cripple. He sees his countenance radiant with a supernatural glow and his eyes sparkling and flashing out the victories of faith wrought in his heart by the Holy Spirit through the truth to which he had listened day after day.<\/p>\n

Paul, enjoying the discernment of spirits (1Co 12:10), perceives that the cripple has faith to be healed, at the same time adding inspiration and intensification to his faith by exclaiming to the top of his voice: Stand upright on thy feet. He leaped and continued to walk round and round. The poor fellow, sitting squat like a toad, having never stood on his feet nor walked a step, under the inspiration of Pauls stentorian voice leaps out of his nest like a frog, lighting upright on his feet, discovers at once that he is healed and all right; beginning to run round and round, he does not know when to quit. It was very inspiring to me to see the stacks of crutches and staffs in Brother Simpsons Berachah Home in New York, and the cripples who had come there on them leaping, skipping and praising the Omnipotent Healer. I am glad the days of miracles are not past. All do not get healed, neither did they in the Apostolic age. Paul himself left Trophimus at Miletum sick; yet many were healed through his ministry on the island of Malta. Perhaps quite as large a proportion who receive the ministry of healing get actually healed as get saved under the preaching of the glorious gospel, which offers salvation free and full to every soul.<\/p>\n

Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n

Act 14:8-20. Lystra.Lystra, 25 miles SW. of Iconium, 10 miles off the trade route, in a secluded glen. Lystra and Derbe were the two cities of the Lycaonian region of Galatia; Roman influence was strong there, and Lystra was a Roman colony.<\/p>\n

The cure of a lame man in connexion with the preaching leads to serious consequences. The incident reminds us forcibly of Act 3:2-8; in both cases the lameness is congenital, and the man leaps. In this case, however, faith plays the part it does in the Gospels; it is awakened apparently by Pauls preaching. Of the language of Lycaonia nothing is now known; the mention of it is like a mist over the whole story. It is not asserted that Paul and Barnabas understood that language; but we know that Greek was currently spoken in the district. The recognition of the missionaries as divine beings (cf. Act 28:6) and the preparations for sacrifice could, it is true, be understood apart from the language, but not the identification of them with special deities.[*] Barnabas appears to have been the more imposing figure, Paul to have been the speaker of the party. For a description of Paul, see the Acts of Paul and Thecla, which perhaps originated at Iconium (cf. p. 768).<\/p>\n

[*] The association of the two gods Zeus and Hermes was familiar in the region around Lystra, see Ramsay, The Bearing of Recent Discovery, pp. 47ff.A. J. G.1<\/p>\n

Act 14:13. Jupiter . . . before the city: it was usual for the temple of Jupiter to be outside the town; discovery has not yet found such a temple at Lystra. The priest prepares a sacrifice, and brings forward the victims with their wreaths, probably at the gates of the temple, where the crowd follows. The apostles are in the town, but on hearing what is on foot they rush out to hinder the sacrilege. The speech which follows contains the germ of the speech before the Areopagus (Act 17:22 ff.), in which the main ideas of it are further worked out. It is (in the words of Paul, 1Th 1:9) an appeal to abandon idolatry, and turn to the living God. This is the message with which the preachers, evidently human beings (Jas 5:17), have come to Lystra. The idea of Gods longsuffering (Act 14:16) is found in Rom 2:4; Rom 3:25, and is in Pauls speech at Athens, as is the idea that God leaves not Himself without a witness, though the witness here is found, as in OT and in Stoic thought, in the unfailing liberality of nature, not in the human desire for God.<\/p>\n

Act 14:18. The sacrifice is stopped, but the stay of the missionaries at Lystra soon comes to an end. The Jews of Antioch and Iconium grudge them their success and wreak their hatred on Paul, not apparently on Barnabas, by the Jewish method of stoning (cf. 2Co 11:25), a case of mob law in the streets of a Roman military colony. The changes of popular mood at Lystra are sudden, and the whole section (Act 14:8-18) is not free from suspicion; Act 14:19 reads quite well after Act 14:7; and Act 14:8-18 is possibly from a Barnabas source.<\/p>\n

Act 14:20. Derbe: a few miles from Lystra, Lycaonian by population, and belonging to the province of Galatia. No persecution takes place here.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

14:8 {3} And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked:<\/p>\n

(3) It is an old subtlety of the devil, either to cause the faithful servants of God to be immediately banished, or to be worshipped as idols: and he does this by taking occasion of miracles which they have done.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

Ministry in Lystra 14:8-20<\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Like Antioch of Pisidia, Lystra (modern Zoldera) was a Roman colony. [Note: See my comments on 13:14-15.] <\/span> It was the most eastern of the fortified cities of Galatia. Lystra was about 20 miles south of Iconium. Twenty miles was a normal day’s travel in the Roman Empire at this time. Luke did not mention synagogue evangelism here. Evidently there were so few Jews that there was no synagogue in Lystra (or in Philippi).<\/p>\n

"The further on Paul and Barnabas went the further they got from civilisation [sic<\/span>]." [Note: Barclay, p. 115.] <\/span><\/p>\n

Luke stressed the hopeless case of the lame man (cf. Act 3:1-10; Act 9:33-35).<\/p>\n

"Luke undoubtedly wanted his readers to recognize the parallel between the healing of this crippled man and the healing of another one by Peter (cf. Act 3:1-8) . . ." [Note: Longenecker, p. 435.] <\/span><\/p>\n

"In opposition to those who would challenge Paul’s claim to apostolic authority based on his direct commission from the risen Christ, Luke is concerned to show that his hero shares with the chief Apostle [Peter] the healing power vested in his disciples by the Lord himself (Joh 14:12) and exemplified in Jesus’ own ministry (Luk 7:22)." [Note: Neil, p. 163.] <\/span><\/p>\n

". . . it must be remembered that ancient historians looked for and believed in the existence of repeated cycles or patterns in history, such that one could learn from what has gone before and to a certain degree know what to expect from the future. [Note: Footnote 273: "See the discussion by [G. W.] Trompf, [The] Idea of Historical Recurrence [in Western Thought], of Polybius, pp. 78 ff., and of Luke, pp. 170ff."] <\/span> This sort of thinking was characteristic of various of the Hellenistic historians, especially Polybius . . ." [Note: Witherington, p. 423. ] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: 8 18. Cure of a Cripple at Lystra. The heathen people regard the Apostles as gods 8. And there sat a certain man ] Perhaps this cripple, like that other in Jerusalem … Continue reading “Exegetical and Hermeneutical Commentary of Acts 14:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27381","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27381","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27381"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27381\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27381"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27381"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27381"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}