11<\/strong>. in the speech of Lycaonia<\/em> ] Which would come more naturally to their lips than any other. The people were bilingual, and St Paul had been speaking to them in Greek. This fact may give us some additional light on the question of what the gift of tongues was, which was bestowed upon the Apostles. Clearly, from what we see here, it was not such a power as enabled them at once to understand and converse in the various dialects of all the people into whose countries they might be brought in their missionary labours. For it is manifest that neither Paul nor Barnabas understood the cry of these Lycaonians. If they had, we cannot suppose that they would have allowed a moment to elapse before they corrected the false impression which the words conveyed, and at which, when they came to know its purport, they expressed such horror. They, however, left the place where the multitude of listeners had been assembled, and departed to their own lodgings without any knowledge of what the mistaken people were about to do.<\/p>\n The gods are come down to us<\/em> ] Nothing was more familiar to the heathen mind than the thought of the gods assuming human shape and going about among mankind, and it has often been noticed that the scene of the legend of Baucis and Philemon related by Ovid ( Metam<\/em>. viii. 611 seqq.), and in which Jupiter and Mercury are said to have wandered on earth and to have been received as guests by Baucis and Philemon, is laid in Phrygia, which province was close to Lycaonia.<\/p>\n They lifted up their voices – <\/B>They spoke with astonishment, such as might be expected when it was supposed that the gods had come down.<\/P> In the speech of Lycaonia – <\/B>What this language was has much perplexed commentators. It was probably a mixture of the Greek and Syriac. In that region generally the Greek was usually spoken with more or less purity; and from the fact that it was not far from the regions of Syria, it is probable that the Greek language was corrupted with this foreign admixture.<\/P> The gods … – <\/B>All the region was idolatrous. The gods which were worshipped there were those which were worshipped throughout Greece.<\/P> Are come down – <\/B>The miracle which Paul had performed led them to suppose this. It was evidently beyond human ability, and they had no other way of accounting for it than by supposing that their gods had personally appeared.<\/P> In the likeness of men – <\/B>Many of their gods were heroes, whom they worshipped after they were dead. It was a common belief among them that the gods appeared to people in human form. The poems of Homer, of Virgil, etc., are filled with accounts of such appearances, and the only way in which they supposed the gods to take knowledge of human affairs, and to help people, was by their personally appearing in this form. See Homers Odyssey<\/I>, xvii. 485; Catullus, 64, 384; Ovids Metamorph., i. 212 (Kuinoel). Thus, Homer says:<\/P> For in similitude of strangers oft.<\/P> The gods, who can with ease all shapes assume,<\/P> Repair to populous cities, where they mark.<\/P> Th outrageous and the righteous deeds of men.<\/P> Cowper.<\/I><\/P> <\/p>\n Act 14:11-13<\/span><\/p>\n The gods have come down to us in the likeness of men.<\/em><\/p>\n<\/p>\n The theology of heathendom<\/strong><\/p>\n In the words and acts of these heathen Lystrians, there comes out the native theology of human hearts everywhere and in all conditions. There are three great theological beliefs involved in their conduct:<\/p>\n 1. <\/strong>As a dim memory in the soul of paradise, where God held fellowship with man.<\/p>\n 2. <\/strong>As a prophetic sentiment of that grand incarnation when the Word was made flesh and dwelt amongst us.<\/p>\n 1. <\/strong>As an eternal hindrance to the reign of atheism. Atheism is a contradiction to the profoundest faith of the human heart. Whatever system of doctrine is contrary to the intuitions of humanity cannot stand.<\/p>\n 2. <\/strong>As indicating the responsibility of heathens. There is a light that lighteth every man that cometh into the world. God has left no man without some measure of inner light.<\/p>\n 3. <\/strong>As presumptive evidence in favour of the gospel. The gospel agrees with the primitive beliefs of human hearts.<\/p>\n 4. <\/strong>As a guarantee for the spread of Christianity. The congruity of Christian theism with the theism of the soul is a pledge of its ultimate triumph. The gospel brings God to man in miraculous works and in a human form, and all this that he might worship. (D. Thomas, D. D.<\/em>)<\/p>\n<\/p>\n The worship of success<\/strong><\/p>\n How ready the world is to pay tribute to apparent success! If a physician works a startling cure; if a commander wins a great victory; if an author writes a popular book: if an inventor contrives a wonderful machine; if a financier rolls up a vast fortune–the world looks up to him and calls him great. There are, indeed, those who are ready to give him homage beyond what mere man ought ever to receive. It is rarely an intelligent tribute which is paid to such a man. The display of his power dazzles the eyes of those who observe him, and they are ready to worship him because he possesses what they lack and long for. (H. C. Trumbull, D. D.<\/em>)<\/p>\n<\/p>\n And they called Barnabas, Jupiter; and Paul, Mercurius.<\/strong>–A well-known legend recounts how Jupiter and Mercury had once wandered through this region in quest of shelter and entertainment, which was everywhere refused until they came to the cottage of Philemon. When, then, the people saw the miracle, and heard the words of Paul and Barnabas, they thought that the gods of their old legend had again come down to them. In calling Barnabas Jupiter it is supposed that they were guided by the greater age, and probably the more dignified appearance of this apostle over his companion, whose bodily presence was weak, while the greater eloquence of Paul procured him the name of Mercury–the God of eloquence. (W. Denton, M. A.<\/em>)<\/p>\n Verse 11<\/span>. Saying, in the speech of Lycaonia<\/B><\/I>] What this language was has puzzled the learned not a little. Calmet<\/I> thinks it was a corrupt Greek dialect; as Greek was the general language of Asia Minor. Mr. Paul Ernest Jablonski<\/I>, who has written a dissertation expressly on the subject, thinks it was the same language with that of the Cappadocians<\/I>, which was mingled with Syriac. That it was no dialect of the Greek must be evident from the circumstance of its being here distinguished from it. We have sufficient proofs from ancient authors that most of these provinces used different languages; and it is correctly remarked, by Dr. Lightfoot, that the Carians<\/I>, who dwelt much nearer Greece than the Lycaonians, are called by Homer<\/I>, , people of a barbarous or strange language; and Pausanias<\/I> also called them Barbari<\/I>. That the language of Pisidia<\/I> was distinct from the Greek we have already seen, Clarke’s note on “<\/I>Ac 13:15<\/I><\/span>“<\/I>. We have no light to determine this point; and every search after the language of Lycaonia must be, at this distance of time, fruitless.<\/P> <\/P> The gods are come down to us in the likeness of men.<\/B><\/I>] From this, and from all heathen antiquity, it is evident:<\/P> 1. That the heathen did not consider the Divine nature, how low soever they rated it, to be like the human nature.<\/P> 2. That they imagined that these celestial beings often assumed human forms<\/I> to visit men, in order to punish the evil and reward the good. The Metamorphoses of Ovid are full of such visitations; and so are Homer, Virgil<\/I>, and other poets. The angels visiting Abraham, Jacob, Lot, c., might have been the foundation on which most of these heathen fictions were built.<\/P> <\/P> The following passage in HOMER will cast some light upon the point:- <\/P> , ,<\/P> , ,<\/P> .<\/P> Hom. Odyss. xvii. ver. 485.<\/P> <\/P> For in similitude of strangers<\/I> oft,<\/P> The gods<\/I>, who can with ease all shapes assume<\/I>,<\/P> Repair to populous cities, where they mark<\/P> The outrageous and the righteous deeds of men.<\/P> COWPER.<\/P> OVID had a similar notion, where he represents Jupiter coming down to visit the earth, which seems to be copied from Genesis, Gen 18:20-21<\/span>: And the Lord said, Because the cry of Sodom and Gomorrah is<\/I> great, and because their sin is grievous, I will go down now, and<\/I> see whether they have done altogether according to the cry of it,<\/I> which is come unto me: and if not, I will know<\/I>. <\/P> Contigerat nostras infamia temporis aures<\/I>:<\/P> Quam cupiens falsam<\/I>, summo delabor Olympo.<\/P> Et deus humana lustro sub imagine terras<\/I>.<\/P> Longa mora est, quantum noxae sit ubique repertum<\/I>,<\/P> Enamerare: minor fuit ipsa infamia vero<\/I>.<\/P> Metam. lib. i. ver. 211.<\/P> <\/P> The clamours of this vile, degenerate age,<\/P> The cries of orphans, and the oppressor’s rage,<\/P> Had reached the stars: “I will descend<\/I>,” said I<\/I>,<\/P> In hope to prove this loud complaint a lie.<\/P> Disguised in human shape<\/I>, I travelled round<\/P> The world, and more than what I heard, I found.<\/P> DRYDEN.<\/P> It was a settled belief among the Egyptians, that their gods, sometimes in the likeness of men<\/I>, and sometimes in that of animals which they held sacred, descended to the earth, and travelled through different provinces, to punish, reward, and protect. The Hindoo Avatars<\/I>, or incarnations of their gods, prove how generally this opinion had prevailed. Their Poorana<\/I> are full of accounts of the descent of Brahma, Vishnoo, Shiva, Naradu<\/I>, and other gods, in human shape<\/I>. We need not wonder to find it in Lycaonia.<\/P> <\/p>\n In the speech of Lycaonia; <\/B>which was a dialect of the Greek tongue, that language being in the Lesser Asia ordinarily spoken. <\/P> The gods are come down to us in the likeness of men; <\/B>the heathens (especially their poets) did frequently believe such kind of apparitions; probably at first from the appearing of angels unto the patriarchs and others, which by tradition they might have heard of. <\/P> <\/p>\n 11-13. in the speech ofLycaonia<\/B>whether a corruption of the Greek<\/I> tongue, whichwas well enough understood in this region, or the remains of someolder tongue, is not known. <\/P> The gods are come down to usin the likeness of men<\/B>the language of an unsophisticatedpeople. But “that which was a superstition in Lycaonia, and forwhich the whole “creation” groaned, became a reality atBethlehem” [WEBSTERand WILKINSON].<\/P><\/p>\n And when the people saw what Paul had done<\/strong>,…. In curing the lame man in so marvellous a manner, and concluding it to be a divine work, and what a mere creature could never perform:<\/p>\n they lift up their voices<\/strong>; not in indignation and wrath, but as persons astonished:<\/p>\n saying in the speech of Lycaonia<\/strong>; by which it should seem that Lystra was a city of Lycaonia, since the Lycaonian language was spoken in it; the Arabic version reads, “in their own tongue”; and the Syriac version, “in the dialect of the country”; very likely a dialect of the Greek tongue;<\/p>\n the gods are come down to us in the likeness of men<\/strong>; they had a notion of deity, though a very wrong one; they thought there were more gods than one, and they imagined heaven to be the habitation of the gods; and that they sometimes descended on earth in human shape, as they supposed they now did.<\/p>\n Lifted up their voice <\/B> ( <\/SPAN><\/span>). First aorist active of <\/SPAN><\/span>. In their excitement they elevated their voices.<\/P> In the speech of Lycaonia <\/B> (<\/SPAN><\/span>). Adverb from verb <\/SPAN><\/span>, to use the language of Lycaonia found here alone, but formed regularly like <\/SPAN><\/span> (Joh 5:2<\/span>), H<\/SPAN><\/span> (Ac 21:37<\/span>), <\/SPAN><\/span> (Joh 19:20<\/span>). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held.<\/P> In the likeness of men <\/B> ( <\/SPAN><\/span>). First aorist passive participle of <\/SPAN><\/span>, to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, Meta<\/I>. VIII. 626). Jupiter (Zeus) had a temple in Lystra. <\/P> <\/p>\n In the speech of Lycaonia. The apostles had been conversing with them in Greek. The fact that the people now spoke in their native tongue explains why Paul and Barnabas did not interfere until they saw the preparations for sacrifice. They did not understand what was being said by the people about their divine character. It was natural that the surprise of the Lystrans should express itself in their own language rather than in a foreign tongue. <\/P> In the likeness of men [ ] <\/SPAN><\/span>. Lit., having become like to men. A remnant of the earlier pagan belief that the gods visited the earth in human form. Homer, for example, is full of such incidents. Thus, when Ulysses lands upon his native shore, Pallas meets him <\/P> “in the shape Of a young shepherd delicately formed, As are the sons of kings. A mantle lay Upon her shoulder in rich folds; her feet Shone in their sandals; in her hands she bore A javelin.” Odyssey, 13, 485 sq. <\/P> Again, one rebukes a suitor for maltreating Ulysses : <\/P> “Madman! what if he Came down from heaven and were a God ! The gods Put on the form of strangers from afar, And walk our towns in many different shapes, To mark the good and evil deeds of men.” Odyssey, 17, 485 sq.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And when the people saw what Paul had done,”<\/strong> (hoti te ochloi edontes ho epoiesen Paulos) “At that instant the crowd perceiving, knowing full well what Paul did,” had done to and for the lame, cripple, impotent man, so long, from birth known as an invalid among them.<\/p>\n 2) “They lifted up their voices,”<\/strong> (eperan ten phonen auto) “They raised their voices,” in pitch and volume, as people with sudden emotional excitement, responding with awe and elation at the blessedness that had come to the cripple man, long their needy neighbor.<\/p>\n 3) “Saying in the speech of Lycaonia,”<\/strong> (legontes Lukaonisti) “Repeatedly asserting in the speech of Lycaonia,” in their native language so that they understood each other perfectly; whether it was in a local koine Greek or Syrioc speech is not known but it was the language of their own time and locality so that all understood.<\/p>\n 4) “The gods are come down to us in the likeness of men<\/strong> (hoi theiu homoiothentes anthropois karebesan pros humas) “The gods, being, (existing) similar in appearance of men, have come down to us.” There was then a current legend widely believed that Jupiter and Mercury had recently visited and wandered thru Phrygia, a neighboring country, and many indicated that these same gods had come to them in Lycaonia thru Paul and Barnabas, because of the miracle that had come to the lame man. Had Paul and Barnabas accepted their applause, praise, and adoration as gods, they themselves would have become false prophets and deceitful workers, wolves in sheep’s clothing. But they did not do so, to wit what follows, Mat 7:21-23<\/span>; 2Co 11:13-15<\/span>.<\/p>\n − <\/p>\n 11. Furthermore, the multitude. This history doth abundantly testify how ready and bent men are unto vanity. Paul uttered not that word abruptly, Arise; but he added it as it were a conclusion to the sermon made concerning Christ. Yet the people ascribe the praise of the miracle unto their idols, as if they had heard no word of Christ. Indeed, it is no such wonder, that the barbarous men fell unto superstition which they had learned − (21) from their childhood, so soon as they saw the miracle. But this vice is too common every where, and it is so bred in us, to be perverse and wrong interpreters of the works of God. Hence come such gross dotings of superstitions in Popery, because catching rashly at miracles, they take no heed to doctrine. For which cause we must take the better heed, and be the more sober, lest we happen with the sense of the flesh to corrupt (whereunto we are so bent) the power of God, which shineth and appeareth to us for our salvation. And no marvel if the Lord would have only a few miracles wrought, and that for a short time, lest through the lust of men they should be drawn unto a far contrary end; because it is unmeet that he should set his name to be mocked of the world, which must needs be, when that which is proper to him is translated unto idols, or the unbelievers corrupt his works, to invent corrupt worshipping, while that setting the word aside, they catch at every divine power which they feign. − (22) − <\/p>\n Gods like to men. This was an opinion drawn from old fables, which, notwithstanding, took the beginning of truth. − (23) The books of the poets are full of these toys, that the gods were often seen upon earth in the likeness of men; and yet we may well think that this carne not of nothing, − (24) but rather that profane men did turn that into fables, which the holy fathers taught in times past concerning angels. And it may be that Satan, when he had men besotted, did with diverse jugglings delude them. This is of a truth, whatsoever was God’s, whensoever it went with the infidels, − (25) it was corrupt by their wicked inventions. The same must we likewise think of sacrifices, wherein God did exercise his − (26) even from the beginning, that they might have the external signs of godliness and of the worship of God. And after that the unbelievers invented to themselves strange gods, they abused the sacrifices unto their sacrilegious worship. When the men of Lycaonia see unwonted power in the cripple that was healed, they persuade themselves that it is a work of God; this is all well. − (27) But it was evil done, in that they forge to themselves false gods in Paul and Barnabas, according to the old [wonted] error, for what is the cause that they prefer Barnabas before Paul, save only because they follow the childish surmise [fiction] concerning Mercury, the interpreter of the gods, in which they had been nourished? By which example we are taught what a mischief it is to be accustomed and acquainted with errors in youth, which can so hardly be rooted out of the mind, that even through the works of God, whereby they ought to have been redressed, they wax more hard. − <\/p>\n (21) − <\/p>\n “<\/p>\n Imbiberant,” had imbibed. <\/p>\n (22) − <\/p>\n “<\/p>\n Numen quodlibet. a se confictum,” any kind of deity reigned by themselves. <\/p>\n (23) − <\/p>\n “<\/p>\n Originem a veritate duxerant,” had derived their origin from truth. <\/p>\n (24) − <\/p>\n “<\/p>\n Non fuisse de nihilo confictum,” was not reigned without some foundation. <\/p>\n (25) − <\/p>\n “<\/p>\n Ubi ad infideles transiit,” when it was transmitted to unbelievers, the heathen. <\/p>\n (26) − <\/p>\n “<\/p>\n Fideles suos,” his believing people. <\/p>\n (27) − <\/p>\n “<\/p>\n Recte hactenus,” so far right. <\/p>\n (11) Saying in the speech of Lycaonia.<\/strong>The fact is clearly recorded with a definite purpose, and no explanation seems so natural as that which assumes it to be given as accounting for the passive attitude of the Apostles till what was then said had borne its fruit in acts. It will be admitted by all who are not under the influence of a theory that this serves almost as a crucial instance, showing that the gift of tongues, which St. Paul possessed so largely (1Co. 14:18<\/span>), did not consist in a supernatural knowledge of every provincial patois<\/em> with which he came in contact. (See Note on Act. 2:4<\/span>.) It is clear that he might easily have learnt afterwards, from those who knew both languages, the meaning of what at the time was unintelligible. To suppose, as some have done, that the Apostles, understanding what was said, acquiesced in the preparations for sacrifice in order that they might afterwards make their protest as with a greater dramatic effect, is at variance with the natural impression made by the narrative, and, it need scarcely be said, with any worthy conception of St. Pauls character. The diglottic character of the people, here and in other Asiatic provinces of the empire, would make it perfectly natural that they should speak to one another in their own dialect, while Greek served for their intercourse with strangers. The speech of Lycaonia is said to have had affinities with Assyrian.<\/p>\n The gods are come down to us in the likeness of men.<\/strong>Literally, the gods, made like unto men, are come down to us.<\/em> The belief which the words expressed was characteristic of the rude simplicity of the Lycaonians. No such cry would have been possible in the great cities where the confluence of a debased polytheism and philosophical speculation had ended in utter scepticism. And the form which the belief took was in accordance with the old legends of the district. There, according to the Myth<\/em> which Ovid had recently revived and adorned (Metam.<\/em> viii. 625-724), Zeus and Hermes (Jupiter and Mercury) had come in human guise, and been received by Baucis and Philemon (St. Pauls Epistle to Philemon shows that the name lingered in that region), and left tokens of their favour. We find from the poem just referred to that the place where they had dwelt was looked on as a shrine to which devout worshippers made their pilgrimages, and where they left their votive offerings.<\/p>\n 11<\/strong>. <\/strong> Speech of Lycaonia<\/strong> What this dialect precisely was there is no record to inform us. Probably it belonged to the eastern rather than the western type; approaching more nearly the Hebrew or Syriac than to the Latin or Greek: for the lowest stratum of population, being the earliest, is from the East, while the Greek and Romanic peoples are a return population from the West, which, nevertheless, originally flowed from the primitive Eastern cradle of the human race. Of course, this last reflex current of population was but the thin upper stratum. <\/p>\n The gods are come down<\/strong> The very name of Lycaonia, according to the tradition, was derived from an old mythological fable of Jupiter having come down in the form of a man to pay a visit to their king, Lycaon. Lycaon, doubting the divinity of this visitor in human shape, determined to put him to the test. For this purpose he butchered a child, and had him brought upon the table as disguised food for his guest. Jupiter in wrath burned his palace with lightning, and transformed the brutal king into a wolf. The Lystrans therefore resolved not to subject themselves to any calamity by any want of respect to the possible deities now present among them.<\/p>\n ‘And when the multitude saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, “The gods are come down to us in the likeness of men.” And they called Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker.’<\/p>\n Thus when they saw the miracle that had occurred, instead of coming to find out more and coming to the truth, they jumped to their own conclusions and saw these miracle workers as gods. It brought to their minds the legend of a previous visitation by Zeus and Hermes to their region. Then they had come in human form and enquired at one thousand homes for hospitality, but not one had received them. Then they came to the door of a poor elderly couple, Baucis and Philemon, who alaone were willing to take them in. The consequence was that the pair were rewarded by being spared when the gods flooded the valley and destroyed its inhabitants. Their shack was also transformed into a marble-pillared, gold-roofed temple, and they became its priests.<\/p>\n So these people did not want to risk being caught out as their ancestors had been. They declared that the gods must have come down in the likeness of men, and they hailed Barnabas as Zeus (for he was the older and probably the more distinguished looking and maintained a dignified silence), and Paul, because he was the chief speaker, as Hermes. Unfortunately they did it, not in Greek, but in Lycaonian, so that Paul and Barnabas did not understand what they were saying. (It is important to note that there is no gift of tongues in use here, which is a clear warning against seeing tongues as an evangelistic gift. For if Paul and Barnabas did not have it, who had?).<\/p>\n This description is true to the facts as we know them. The majority of the people of Lystra were uneducated ‘pagan’ locals, ruled over by a Roman elite and educated, so far as they were educated, by a few Greeks. They thus preferred the use of their own language and on the whole did not have the sophistication of either Greeks or Jews. Furthermore we know from later inscriptions that Zeus and Hermes were especially worshipped in the area.<\/p>\n Act 14:11<\/span><\/em><\/strong>. <\/strong>In the speech of Lycaonia,<\/em><\/strong><\/strong> This, as some say, was not a dialect of the Greek, but rather approached the Syriac, as the language of Cappadocia is said to have done. It appears from numberless passages in the heathen writers, that they supposed it a very common thing for their gods to come down in the likeness of men; and Elsner on the place has shewn, that this notion particularly prevailed with respect to Jupiter and Mercury. <\/p>\n Act 14:11<\/span> . ] Chrysostom has finely grasped the object of this remark: , , . . . . The more surprised and astonished the people were, the more natural was it for them to express themselves in their native dialect<\/em> , although Zeller reckons this very improbable and calculated with a view to make the homage go as far as possible. Nothing definite can be made out concerning the Lycaonian language<\/em> ; perhaps a dialect of the Lycian (Lassen in the Zeit. d. Deutsch. morgenl. Gesellsch.<\/em> 1856, p. 329 ff.), which Jablonsky (in Iken’s nov. Thes<\/em> . II. p. 638 ff.) considered as derived from the Assyrian; Grotius, as identical with the Cappadocian; and Ghling ( de lingua Lycaon.,<\/em> Viteb. 1726), as a corrupt Greek.<\/p>\n ] having become similar to men<\/em> . Theophanies in human form (Hom. Od<\/em> . xvii. 485 ff.) belonged, at the instance of the myths of antiquity, [17] to the heathen popular belief, in which such conceptions survived as an echo<\/em> of these ancient myths (comp. Themist. vii. p. 90, quoted by Wetstein on Act 14:12<\/span> ); although Baur (comp. Zeller) discovers here an imitation<\/em> , in which the author of the Acts shows himself as “acquainted with mythology.” Comp., moreover, the analogous conception which attached itself to the appearance of Pythagoras, of Apollonius of Tyana, and others (Valckenaer, p. 506). Such a belief was naturally rejected by philosophers (Plat. Rep. ii. p. 381 C E; Cic. de Harusp<\/em> . 28); but just as naturally it lingered among the people.<\/p>\n [17] See also Ngelsbach, Homer. Theol.<\/em> p. 153.<\/p>\n 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 when the apostles, Barnabas and Paul, heard of, 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>\n<\/p>\n Reader! do not fail to observe, the awful darkness in which those men must have been covered, who, while looking with astonishment at the Apostles, in the contemplation of the miracle which they had wrought; had sense enough to know, that such an act could not be performed by man: yet were totally ignorant of the nature, and being of God. And, let me ask, is it not equally so with respect to a real knowledge of God, notwithstanding the light of the Gospel, in the present day, when such gross misconceptions take place, concerning the real character of Jehovah, in his threefold distinction of Person? How few are there, who though they profess this truth, that live in the heartfelt knowledge and enjoyment of it. The creed of multitudes, concerning this glorious, and fundamental article of our holy faith, is found only in their prayer-books. They know the Person of the Father, of the Son, and of the Holy Ghost, only by name. They constantly have heard of these truths. They have been taught to rehearse them. (Read that Scripture, Isa 29:13<\/span> .) And they repeat in words, what they are taught to believe in form; but know not the power of godliness. And here they rest. But, in respect to the relation of the Persons of the Godhead to each other, and of their love and grace to the Church: who of this description could give a reason, if they were asked, of the hope that is in them, with meekness and fear? 1Pe 3:15<\/span> .<\/p>\n<\/p>\n Reader! do not dismiss the consideration of this subject, (for it is a solemn one,) before that you have given it a more special regard; as it concerns yourself, in making it personal. Depend upon it, that it is not the simple acknowledgement of God, as God, which constitutes a real faith in him. Neither is it all that is needful to be called true faith, which subscribes to the doctrine, that there are three which hear record in heaven; the Father, the Word, and the Holy Ghost; and these three are One, 1Jn 5:7<\/span> . For, although it be in fact, no acknowledgment of the true God, which doth not acknowledge him in the true scriptural revelation of Him, as existing in a threefold character of Person; yet men may acknowledge Jehovah in this sense by mouth, while having no saving apprehension of him as such, in the heart. It is with the heart, man believeth unto righteousness; and then from the heart, with the mouth confession is made unto salvation, Rom 10:10<\/span> . Other belief is in fact no saving belief. For we are told, that there is a sense, in which devils believe and tremble, Jas 2:19<\/span> . The true faith of the Gospel, on this, and every other momentous article of faith, is taught of God. And this becomes a life-giving, a soul-quickening, and refreshing faith, bringing the believer into a personal acquaintance with each glorious Person of the Godhead, as they have been pleased to reveal themselves to the Church in Christ, in their Covenant offices, and characters: when you and I know, and have tasted, the love of God the Father, the grace of God the Son, and the communion of God the Holy Ghost, 2Co 13:14<\/span> . And it was, as the Lord Jesus himself saith, for the communication of this knowledge, that as God-Man Mediator, he had power given him over all flesh; that he should give eternal life to as many as the Father had given him. And, Christ defined this eternal life, to consist in this knowledge; to know Him the only true God, (Father, Son, and Holy Ghost,) and Jesus Christ God-Man Mediator, whom Jehovah hath sent, Joh 17:2-3<\/span> . Reader! what hath the Lord taught you, of these precious things? The belief, the mere profession of belief, in an unknown God, is no belief at all. They that know thy name, (is the language of scripture,) will put their trust in thee, Psa 9:10<\/span> .<\/p>\n<\/p>\n I hardly think it necessary to pause and remark, what is so very plain, the stupidity of those people at Lystra, in their proposed sacrifices. We may indeed make an improvement under grace from it, in observing on the one hand, to what a desperate state of ruin our whole nature is reduced, by the fall; and on the other, what grace the Lord Jesus hath manifested to his Church, in her recovery. What line shall fathom the vast depths of misery, in the one; and what stretch of thought, calculate the infinite dimensions of mercy, in both depths, heights, breadths, and lengths, in the other? Eph 3:17-19<\/span> .<\/p>\n<\/p>\n But I pass over for the present, the consideration of these things, in order to call the Reader’s attention to that part of the Apostle’s sermon, before these men of Lystra, wherein he speaks of the Lord’s suffering, in times past, all nations to walk in their own ways. Which is a similar expression to what he said some time after, in his discourse before the men at Athens. The times of this ignorance God winked at; but now commandeth all men everywhere to repent, Act 17:30<\/span> .<\/p>\n<\/p>\n It cannot be supposed that in either case, Paul meant, that the God of the whole earth was indifferent to the conduct of his creatures. Much less, that the infinite Creator, whose eyes are in every place, beholding the evil and the good; can possibly be an inattentive observer, to any of the works of his Almighty bands. But, the sense seems to be this. The Apostle is drawing a line of distinction, between the Church and the world. And he intended to shew them, from what he said of himself and his companion, that as they were men of like passions with themselves; the Church of God, no more than the world, had in themselves any difference of nature. It is as if Paul had said; though to the coming of Christ, the Lord suffered all nations to walk in their own ways, all the purposes of revelation being wholly with an eye to his Church; yet even then, from the fall of man, the Lord had been gathering out his children, wheresoever they were scattered, from the Adam-nature of corruption. But now, by the Son of God having finished redemption-work, and being returned to glory; the Holy Ghost is come down, to send abroad the remedy of God’s own providing for sin; and commanding all men everywhere to repent. This appears to be the mean drift of the Apostle’s words. God’s people consisting both of Jew and Gentile, are scattered over the face of the earth. And, therefore, still with an eye to the Church, so scattered, the Lord is sending his message to them. And the consequence will be, that all in every nation, whom the Father hath given to his Son, shall come to him; for he that calls them to repent, will give them grace to repent; for they shall come that are ready to perish, Joh 6:37<\/span> .<\/p>\n<\/p>\n And, in the further confirmation of these truths, the Apostle adds: Nevertheless, the Lord 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. Meaning, no doubt, that notwithstanding in spiritual things, the Lord had all along respect only to his Church; yet he left not himself without witness to the whole earth in temporal things. The Covenant which he made after the flood with all flesh, had stood firm, and would stand firm, never to be broken. The Lord had said, and several thousand years had now run out since the Lord said it, to confirm the purpose of his unchangeable decree. While the earth remaineth, seed time and harvest, and cold and heat, and summer and winter, and day and night, should not cease, Gen 8:22<\/span> .<\/p>\n<\/p>\n I beg the Reader to remark this. And, while he doth remark it, in testimony to the faithfulness of a Covenant God with all flesh, and to which every day’s experience gives a further testimony; let him not forget, that while the Lord continueth his fruitful seasons, and fills the heart with food and gladness, carnal men have not the true relish which spiritual men enjoy. Here, as in the other instance, there is still a line of distinction drawn. It is not the mere possession of the precious fruits brought forth by the sun, nor the precious things put forth by the moon; unless the good will of Him that dwelt in the bush, sweeten, and sanctify all, Deu 33:14-16<\/span> . It is the want of this, for which so many aching hearts are in fine houses: and on the contrary, the possession of this, which gladdens the sorrowful situations of many that are very poor. Reader! turn over the subject for yourself, and judge accordingly. See Commentary on Act 17:22<\/span> , etc.<\/p>\n 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 11. The gods are come down<\/strong> ] See the force of an evil custom, and of a vain conversation, received by tradition from the fathers, 1Pe 1:18<\/span> : these Lycaonians had heard out of the fables of their poets that Jupiter and Mercury came down of old to visit Lycaon their progenitor, and that for the discourtesy he offered them, they transformed him into a wolf. Hereupon they used to offer sacrifice to those dunghill deities, and now they suppose they have them in human shape among them. <\/p>\n 11. <\/strong> <\/strong> ] The nature of this dialect is uncertain: its existence is further mentioned by Steph. Byzant., cf. , in note on Act 14:20<\/span> . The notice is inserted to shew that the Apostles had no knowledge of the inference drawn by the crowd<\/em> , till they saw the bulls being brought to their doors, Act 14:13<\/span> . So Chrysostom: , . . . (meaning, “for this reason they, the Lycaonians, spoke unintelligibly to the Apostles:” taking up the . Wordsw. has, in his ardour to vindicate Chrysostom from heterodoxy, fallen into the mistake of rendering, “therefore the Apostles said nothing to them”) , . . . Hom. xxx., p. 235 f.<\/p>\n See, on the real nature of the gift of tongues, and the bearing of notices of this kind on its consideration, the note on ch. Act 2:4<\/span> .<\/p>\n These of the gods are frequent subjects of heathen poetry and mythology. Hom. Od. <\/em> . 484, says, . It was in the neighbouring country of Phrygia that Jupiter and Mercury were said to have wandered, and to have been entertained by Baucis and Philemon: ‘Jupiter huc, specie mortali, cumque parente Venit Atlantiades positis caducifer alis.’ (Ov. Met. viii. 626, f.) Dio Chrysostom (Orat. xxxiii. p. 408) says, . (From Mr. Humphry’s note.)<\/p>\n Act 14:11<\/span> . . : aorist; lifted up their voices with a sudden outburst, and then went on to devise names for the two: , “were for calling,” imperfect; cf.<\/em> Luk 1:54<\/span> (Rendall). The phrase here only found in Act 2:14<\/span> , Act 22:22<\/span> and Luk 11:27<\/span> ; Friedrich, p. 29, cf.<\/em> LXX, Jdg 9:7<\/span> ; phrase also found in classical Greek. : the common city mob; the crowd, who would speak in their own native tongue. The Apostles had evidently spoken in Greek, which the native Lycaonians would understand and speak, Church in the Roman Empire<\/em> , p. 57. But in moments of excitement their native tongue would rise more naturally to their lips, and they would give expression to their old superstitious beliefs, see Church in the Roman Empire<\/em> , p. 58, and Wendt (1888), p. 313. : specially mentioned not only on account of its naturalness here (see above) but also because, as St. Chrysostom noted, this mention of the fact would explain why Paul and Barnabas made no protest. Bethge’s objection that (Act 14:15<\/span> ) shows that St. Paul understood the words of Act 14:11<\/span> is no answer, because the preparations for the sacrifice, rather than the words of the people, enabled the Apostles to understand the bearings of the scene. On the speech of . see Conder, Palestine Explor. Fund<\/em> , October, 1888. . . .: the knowledge of the story of Baucis and Philemon, according to which Jupiter and Mercury visited in human form the neighbouring district, Ovid, Met.<\/em> , viii. 611 ff., would render such words quite natural ( cf.<\/em> Fasti<\/em> , v., 495, and Dio Chrys., Orat.<\/em> , xxxiii., p. 408). Baur, Zeller, and Overbeck, followed by Wendt, object that the people would not have thought of such high gods, but rather of magicians or demons, and the latter evidently thinks that St. Luke has coloured the narrative by introducing into it the form which in his opinion the adoration of the Apostles would assume; but the same narrative emphasises the fact that the miracle was a notable one, and we can scarcely limit the bounds of excitement on the part of a superstitious people who were wont to make their pilgrimages to the spot where Jupiter and Mercury conversed with men. At Malta a similar result follows from the miracle of Paul, and heathen mythology was full of narratives of the appearances of high gods, which were by no means strange to N.T. times (see Holtzmann’s note, Hand-Commentar<\/em> , p. 378). Moreover, the people, rude as they were, might easily have seen that Paul and Barnabas were not altogether like the common magicians of the day. The main incident, McGiffert admits, was entirely natural under the circumstances, and is too striking and unique to have been invented, Apostolic Age<\/em> , pp. 188, 189.<\/p>\n Acts<\/p>\n DEIFIED AND STONED<\/p>\n DREAM AND REALITY<\/p>\n Act 14:11 <\/strong> .<\/p>\n This was the spontaneous instinctive utterance of simple villagers when they saw a deed of power and kindness. Many an English traveller and settler among rude people has been similarly honoured. And in Lycaonia the Apostles were close upon places that were celebrated in Greek mythology as having witnessed the very two gods, here spoken of, wandering among the shepherds and entertained with modest hospitality in their huts.<\/p>\n The incident is a very striking and picturesque one. The shepherd people standing round, the sudden flash of awe and yet of gladness which ran through them, the tumultuous outcry, which, being in their rude dialect, was unintelligible to the Apostles till it was interpreted by the appearance of the priest of Jupiter with oxen and garlands for offerings, the glimpse of the two Apostles-the older, graver, venerable Barnabas, the younger, more active, ready-tongued Paul, whom their imaginations converted into the Father of gods and men, and the herald Mercury, who were already associated in local legends; the priest, eager to gain credit for his temple ‘before the city,’ the lowing oxen, and the vehement appeal of the Apostles, make a picture which is more vividly presented in the simple narrative than even in the cartoon of the great painter whom the narrative has inspired.<\/p>\n But we have not to deal with the picturesque element alone. The narratives of Scripture are representative because they are so penetrating and true. They go to the very heart of the men and things which they describe: and hence the words and acts which they record are found to contain the essential characteristics of whole classes of men, and the portrait of an individual becomes that of a class. This joyful outburst of the people of Lycaonia gives utterance to one of the most striking and universal convictions of heathenism, and stands in very close and intimate relations with that greatest of all facts in the history of the world, the Incarnation of the Eternal Word. That the gods come down in the likeness of men is the dream of heathenism. ‘The Word was made flesh and dwelt among us,’ is the sober, waking truth which meets and vindicates and transcends that cry.<\/p>\n I. The heathen dream of incarnation.<\/p>\n <\/strong> In all lands we find this belief in the appearance of the gods in human form. It inspired the art and poetry of Greece. Rome believed that gods had charged in front of their armies and given their laws. The solemn, gloomy religion of Egypt, though it worshipped animal forms, yet told of incarnate and suffering gods. The labyrinthine mythologies of the East have their long-drawn stories of the avatars of their gods floating many a rood on the weltering ocean of their legends. Tibet cherishes each living sovereign as a real embodiment of the divine. And the lowest tribes, in their degraded worship, have not departed so far from the common type but that they too have some faint echoes of the universal faith.<\/p>\n Do these facts import anything at all to us? Are we to dismiss them as simply the products of a stage which we have left far behind, and to plume ourselves that we have passed out of the twilight?<\/p>\n Even if we listen to what comparative mythology has to say, it still remains to account for the tendency to shape legends of the earthly appearance of the gods; and we shall have to admit that, while they belong to an early stage of the world’s progress, the feelings which they express belong to all stages of it.<\/p>\n Now I think we may note these thoughts as contained in this universal belief:<\/p>\n The consciousness of the need of divine help.<\/p>\n The certainty of a fellowship between heaven and earth.<\/p>\n The high ideal of the capacities and affinities of man.<\/p>\n We may note further what were the general characteristics of these incarnations. They were transient, they were ‘docetic,’ as they are called-that is, they were merely apparent assumptions of human form which brought the god into no nearer or truer kindred with humanity, and they were, for the most part, for very self-regarding and often most immoral ends, the god’s personal gratification of very ungodlike passions and lust, or his winning victories for his favourites, or satisfying his anger by trampling on those who had incurred his very human wrath.<\/p>\n II. The divine answer which transcends the human dream.<\/p>\n <\/strong> We have to insist that the truth of the Incarnation is the corner-stone of Christianity. If that is struck out the whole fabric falls. Without it there may be a Christ who is the loftiest and greatest of men, but not the Christ who ‘saves His people from their sins.’<\/p>\n That being so, and Christianity having this feature in common with all the religions of men, how are we to account for the resemblance? Are we to listen to the rude solution which says, ‘All lies alike’? Are we to see in it nothing but the operation of like tendencies, or rather illusions, of human thought-man’s own shadow projected on an illuminated mist? Are we to let the resemblance discredit the Christian message? Or are we to say that all these others are unconscious prophecies-man’s half-instinctive expression of his deep need and much misunderstood longing, and that the Christian proclamation that Jesus is ‘God manifest in the flesh’ is the trumpet-toned announcement of Heaven’s answer to earth’s cry?<\/p>\n Fairly to face that question is to go far towards answering it. For as soon as we begin to look steadily at the facts, we find that the differences between all these other appearances and the Incarnation are so great as to raise the presumption that their origins are different. The ‘gods’ slipped on the appearance of humanity over their garment of deity in appearance only, and that for a moment. Jesus is ‘bone of our bone and flesh of our flesh,’ and is not merely ‘found in fashion as a man,’ but is ‘in all points like as we are.’ And that garb of manhood He wears for ever, and in His heavenly glory is ‘the Man Christ Jesus.’<\/p>\n But the<\/em> difference between all these other appearances of gods and the Incarnation lies in the acts to which they and it respectively led, and the purposes for which they and it respectively took place. A god who came down to suffer, a god who came to die, a god who came to be the supreme example of all fair humanities, a god who came to suffer and to die that men might have life and be victors over sin- where is he in all the religions of the world? And does not the fact that Christianity alone sets before men such a God, such an Incarnation, for such ends, make the assertion a reasonable one, that the sources of the universal belief in gods who come down among men and of the Christian proclamation that the Eternal Word became flesh are not the same, but that these are men’s half-understood cries, and this is Heaven’s answer?<\/p>\n people = crowd. Greek. ochlos. <\/p>\n saw. Greek. eidon. Same as “perceive” in Act 14:9. <\/p>\n had done = did. <\/p>\n in the speech of Lycaonia. Greek. Lukaonisti. <\/p>\n gods. App-98. <\/p>\n in the likeness of = likened to. <\/p>\n men. Greek. anthropos. App-123. The Lycaonians were no doubt familiar with the legend of Jupiter and Mercury’s visit in disguise to the aged couple, Philemon and Baucis, the scene of which was laid in the neighbouring province of Phrygia. See Ovid, Metam. VIII. <\/p>\n 11. ] The nature of this dialect is uncertain: its existence is further mentioned by Steph. Byzant., cf. , in note on Act 14:20. The notice is inserted to shew that the Apostles had no knowledge of the inference drawn by the crowd, till they saw the bulls being brought to their doors, Act 14:13. So Chrysostom: , … (meaning, for this reason they, the Lycaonians, spoke unintelligibly to the Apostles: taking up the . Wordsw. has, in his ardour to vindicate Chrysostom from heterodoxy, fallen into the mistake of rendering, therefore the Apostles said nothing to them) , … Hom. xxx., p. 235 f.<\/p>\n See, on the real nature of the gift of tongues, and the bearing of notices of this kind on its consideration, the note on ch. Act 2:4.<\/p>\n These of the gods are frequent subjects of heathen poetry and mythology. Hom. Od. . 484, says, . It was in the neighbouring country of Phrygia that Jupiter and Mercury were said to have wandered, and to have been entertained by Baucis and Philemon: Jupiter huc, specie mortali, cumque parente Venit Atlantiades positis caducifer alis. (Ov. Met. viii. 626, f.) Dio Chrysostom (Orat. xxxiii. p. 408) says, . (From Mr. Humphrys note.)<\/p>\n Act 14:11. , have come down) Often the Gentiles ascribed such a descent to their gods, especially to Jupiter, , the Descender. See J. H. a Seelen Medit. Exeget. pp. 453, 458.<\/p>\n The gods: Act 8:10, Act 12:22, Act 28:6 <\/p>\n Reciprocal: Dan 5:11 – light Mar 7:37 – were Joh 19:8 – heard Act 2:7 – amazed Act 3:9 – General Act 3:12 – or Act 10:25 – and fell Act 14:6 – Lycaonia 2Co 4:5 – we 2Co 6:8 – honour Rev 19:10 – I fell<\/p>\n 1<\/p>\n Act 14:11. Lycaonia was the province where Lystra was situated. This miracle was so unusual that the heathen people of the country thought Paul and Barnabas were gods; that is, the planets (which these people worshiped) in the form of men.<\/p>\n Act 14:11. And when the people saw what Paul had done, they lifted up their voices. The whole incident was of so strange a nature that it at once took by storm the hearts of these impulsive Lycaonians. A well-known helpless cripple, as he at doubtless in a spot where he had often sat before in a public thoroughfare of the city, at the bidding of the stranger sojourning among them, in a moment was able to cast off his lifelong infirmity, and moved at once among them like any other strong and healthy man. This was no mortals act. Surely the men who could speak the beautiful solemn words these strangers had been speaking, and do such mighty works as the restoring to health and strength such poor afflicted beings as the man before them, were no mere men, but were Divine.<\/p>\n Saying in the speech of Lycaonia. Hitherto the intercourse between the missionary apostles and the people of Lystra had been carried on in the Greek tongue, the ordinary language of commerce in the cities of Asia Minor; but now, surprised and excited, the Lystrians naturally returned to their native dialect, and in their hurried preparations to do honour to their supposed Divine visitors, they spoke one to another in their own familiar speech of Lycaonia. Scholars are divided in opinion respecting this language. Some think it was an Assyrian dialect, others suppose it was merely a corrupt Greek, others assume it was a Galatian dialect. Stephen of Byzantium (fifth century) mentions this language as still existing.<\/p>\n The gods are come down to us in the likeness of men. The scene of the beautiful legend of Baucis and Philemon, who entertained Zeus (Jupiter) and Hermes (Mercury) when they came down to visit the homes of men, was in that very region, in the interior of Asia Minor. The story of the visit of the gods to Lycaonia was as follows. In return for the kind and hospitable welcome they had received from these two poor peasants, who unawares entertained the two immortals Jupiter and Mercury, these deities, while punishing the churlish and inhospitable inhabitants of the land who had refused to receive the strangers, by overwhelming them and their homes in a terrible inundation, rewarded their kind hosts by changing their little lowly hut into a proud temple, at the altars of which Baucis and Philemon were appointed to minister to the chief of the gods whom they had received disguised as a pool stranger into their humble cottage home.<\/p>\n Ovid tells the story well and simply:<\/p>\n Here Jove with Hermes came; but in disguise <\/p>\n Of mortal men concealed their deities:<\/p>\n One laid aside his thunder, one his rod:<\/p>\n And many toilsome steps together trod;<\/p>\n For harbour at a thousand doors they knocked,<\/p>\n Not one of all the thousand but was locked;<\/p>\n At last a hospitable house they found <\/p>\n An homely shed; the roof not far from ground,<\/p>\n Was thatched with reeds and straw together bound. <\/p>\n There Baucis and Philemon lived. <\/p>\n From lofty roofs the gods repulsed before,<\/p>\n Now stooping, entered through the little door,<\/p>\n The man (their hearty welcome first expressd)<\/p>\n A common settle drew for either guest.<\/p>\n The churlish neighbours were subsequently punished by a terrible flood which overwhelmed the surrounding country, while the hospitable kindly couple were amazed to see the strange change which befell their humble cottage:<\/p>\n Their little shed, scarce large enough for two,<\/p>\n Seems from the ground increased, in height and bulk to grow.<\/p>\n A stately temple shoots within the skies:<\/p>\n The crotchets of their cot in columns rise:<\/p>\n The pavement polished marble they behold,<\/p>\n The gates with sculpture graced, the spires and tiles of gold.<\/p>\n Metamorphosis, Book viii., Drydens Translation.<\/p>\n In this temple the favoured pair were appointed to minister before the altars of their Divine guest. Before the gates of Lystra stood a temple of Zeus (Jupiter), and perhaps, as Ewald suggests, the legend of the appearance of the gods, somewhat as above related, was recited year by year at the great festival in this temple; and thus the credolous people readily supposed the gods they worshipped, and who they fancied loved their land with a peculiar love, had visited once more the scenes of their former wandering.<\/p>\n Act 14:11-12. And when the people Who were present when this wonderful cure was wrought; saw what Paul had done By merely speaking a word, being all in raptures of astonishment; they lifted up their voices In loud acclamations; saying, The gods are come down Which the heathen supposed they frequently did, Jupiter especially. But how amazingly does the prince of darkness blind the minds of them that believe not! The Jews would not own Christs Godhead, though they saw him work numberless miracles: but these heathen, seeing mere men work one miracle, were for deifying them immediately! And they called Barnabas, Jupiter, &c. Chrysostom observes, that the heathen represented Jupiter as an old, but vigorous man, of a noble and majestic aspect, and large robust make; which, therefore, he supposes might be the form of Barnabas: whereas Mercury appeared young, little, and nimble, as Paul might probably do, for he was yet but a young man. The reason, however, given by Luke is different, namely; because he was, , the chief speaker, or, the leader of the discourse; on which account, they thought it more probable that he was Mercury, their god of eloquence.<\/p>\n See notes one verse 8<\/p>\n PAUL AND BARNABAS ARE TAKEN FOR GRECIAN GODS<\/p>\n 11-18. All nations at the time of our Saviors advent were on tiptoe expecting a divine messenger from heaven to teach them the way of salvation. Hence the heathens were on the constant lookout for their gods to come among them in human form. When a student in college I read a myth from a Grecian poet giving an account of Jupiter, the king of heaven and chief of all the gods, coming down in this very country, and walking in human form among the people. While we have no way of ascertaining the portraits of our Savior and the apostles, we certainly must make an exception of Barnabas and Paul, as here we have a clear index to their personal physique and character. They called Barnabas Jupiter. From this fact we know that he was a large, intelligent, fine-looking man, because such was the familiar and well-known statue of Jupiter, of which we have often seen the picture. His great temple at Athens, Greece, is still standing. We were not astonished when we saw it, though in ruins, that twenty-five hundred years ago it ranked among the seven wonders of the world, along with the Pyramids of Egypt, the Walls of Babylon, the Colossus at Rhodes, the Temple of Diana at Ephesus, the Coliseum at Rome, and the Sphinx in Egypt. They called Paul Mercury because he was so fluent of speech, and Mercury was the god of eloquence, inspiring all the orators, and giving them the power to hold the multitude spell-bound. The statue of Mercury always represented him with a small, light body, a very large head, stooping shoulders, projecting neck and exceedingly prominent though sharp and ugly physiognomy. From this fact we have a clear index to the physique of Paul, a small, ugly man, with a head so large as to appear out of proportion to his body, though chock full of well-balanced brain, flashing from his homely face preternatural intelligence. The gates of ancient cities were the great public resorts. Hence the temple of Jupiter stood immediately in front of the gate, when the multitude all leaped to the conclusion that Paul and Barnabas are gods because of the miraculous healing. The priest of Jupiter proceeds at once to bring oxen for sacrifices and bouquets to adorn the apostles, like nowadays they still bring them into the churches for the preachers. [Lord, save us from idolatry. I always have them removed from the pulpit lest I knock them off and break the vessel containing them.] Paul and Barnabas have all they can possibly do to restrain them from offering sacrifices to them and worshipping, them in the name of Jupiter and Mercury.<\/p>\n Verse 11 <\/p>\n In the speech of Lycaonia; which it appears Paul did not understand; so that he was not aware of their design until they had, in part, carried it into effect.<\/p>\n Why did Luke refer to the fact that the natives spoke in the local Lycaonian language? He probably did so to explain why their plans to honor Paul and Barnabas got as far as they did before the missionaries objected (Act 14:14). People who lived in Asia Minor spoke three languages: Latin (the official administrative language), Greek (the lingua franca<\/span> of the empire), and the native vernacular, which in this case was Lycaonian. [Note: Neil, p. 163.] <\/span><\/p>\n Archaeology has turned up evidence of a legend in Lystra that Zeus and Hermes once visited an elderly couple who lived there, a man named Philemon and his wife Baucis. [Note: Bruce, Commentary on . . ., p. 291; Marshall, The Acts . . ., p. 237; Longenecker, p. 435. See Witherington, pp. 421-22, for a translation of the story, which appears in Ovid’s Metamorphoses.] <\/span> This supposedly took place before Paul and Barnabas’ visit. Apparently the locals concluded that these gods had returned. Zeus was the chief god in the Greek pantheon, and Hermes was his herald. The residents of Lystra identified Barnabas with Zeus (whom the Romans called Jupiter). Perhaps he looked dignified and authoritative. They called Paul Hermes (the Roman Mercury) because he was the chief speaker. According to Greek legend, Hermes invented speech and was an eloquent speaker. Our word "hermeneutics," the science of interpretation, comes from this word. [Note: Robertson, 3:210.] <\/span><\/p>\n If Satan cannot derail Christian witness with persecution, he will try praise. Too much persecution has destroyed many preachers, and too much praise has ruined many others. One of the problems with miracles is that they often draw more attention to the miracle worker than to God.<\/p>\n 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. 11. in the speech of Lycaonia ] Which would come more naturally to their lips than any other. The people were bilingual, and … Continue reading “Exegetical and Hermeneutical Commentary of Acts 14:11”<\/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-27384","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27384","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=27384"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27384\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27384"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27384"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27384"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
<\/P> Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>That the Divinity is always manifest in the miraculous. Though logically, perhaps, it could not be proved, man everywhere believes it. Whenever anything extraordinary in nature occurs, the human spectators, as well in civilised as savage states, involuntarily feel that God is at work. This doctrine, thus held by the heart of depraved humanity, accords with the teachings of the Bible.<\/p>\n
II. <\/strong>That the Divinity assumes human forms. In the likeness of men. This was the general belief of heathendom. This may be regarded–<\/p>\n
III. <\/strong>That the Divinity is to be worshipped when appearing in the human form. These heathens, believing that Barnabas was Jupiter, and Paul, Mercurius, began their worship, Now, the theology which comes out from the hearts of these heathens, and which is written in the souls of all, serves several important purposes.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
<\/P>
<\/P>
<\/P>
<\/P> Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"