Chapter 14

1 Paul and Barnabas are persecuted from Iconium. 8 At Lystra Paul healeth a cripple, whereupon they are reputed as gods. 19 Paul is stoned. 21 They pass through divers churches, confirming the disciples in faith and patience. 26 Returning to Antioch, they report what God had done with them.

1. Iconium. The journey of Paul and Barnabas to Iconium is passed over rapidly by Luke, and the inference is that there was little opportunity on the way for missionary work. The city lay some 90 mi. southeast of Antioch at a junction of several important roads. Some ancient writers assigned it to Phrygia; others, to Lycaonia. The city was of sufficient size and dignity to be called the Damascus of Lycaonia, and became noted in later Christian tradition as the setting of the story of Paul and his convert Thecla. In the Middle Ages Iconium rose to importance as the capital of the Seljuk sultans, and under the shortened, altered name of Konya, it is still a flourishing city of Turkey. See Paul’s First Missionary Tour, and The Journeys of Paul.

Both together. Evidently this did not describe one special visit to the synagogue, but repeated occasions upon which Paul and Barnabas went together to meet with the Jews.

Into the synagogue. As usual, Paul commenced his labors among the Jews and God-fearing Gentiles who met with them in worship. Obviously these synagogue visits were on the Sabbath days (see on ch. 13:14, 44).

So spake. They spoke on various occasions, during some of which not only Jews but Gentiles apparently were present (see below under “Greeks”).

A great multitude. As with the preaching at Antioch in Syria (see ch. 11:21, 24), so here there was remarkable success from the preaching of the gospel.

Greeks. Gr. Helleµnes, a word used by Luke to signify a Gentile, in contradistinction to Helleµnistai, by which he means Greek Jews (see on ch. 11:20). Apparently here, as at Antioch, there were “believing” Gentiles to be found in the synagogue (cf. ch. 13:16). Furthermore, the apostles were at Iconium a considerable time (see ch. 14:3), and doubtless they spoke in other places besides the synagogue.

2. Unbelieving Jews. Or, “Jews that would not be persuaded.” The word translated “unbelieving” has the idea of an unbelief breaking out into rebellion, and so describes well the character of these Jews who persecuted Paul and Barnabas.

Stirred up the Gentiles. For the most part the persecutions recorded in the book of Acts were occasioned by the enmity of the Jews. The case of Demetrius (ch. 19:24) is almost the only exception, and even there the Jews seem to have been responsible for the bitter reaction of the Greek craftsman. At a considerably later date, after the middle of the 2d century, the Jews were very active in bringing about the death of Polycarp at Smyrna (The Martyrdom of Polycarp 13; Eusebius Ecclesiastical History iv. 15. 29). Early in the 3d century Tertullian called the Jewish synagogues of his day “fountains of persecution” (Scorpiace 10).

Evil affected. The word used here implies not only the ill temper aroused against the brethren, but the injury done to the minds of those in which the feeling was stirred up.

Against the brethren. That is, the new converts, in contrast with the “unbelieving Jews.”

3. Long time. Probably several months. Because the new believers were so many, a long stay was necessary to confirm their faith.

Speaking boldly. Their boldness lay in a full declaration of the gospel of divine grace, which they set forth in sharp contrast with the narrow Judaism with which the Gentile proselytes to Judaism had heretofore been familiar. See ch. 9:27–29. Such boldness was closely connected with miraculous deeds, and with other signs and wonders done in the name of Jesus Christ.

Which gave testimony. Rather, “who,” that is, the Lord. By the miracles He enabled Paul and Barnabas to perform, He bore witness to the fact that they were His men, speaking His truth.

Word of his grace. That is, the message concerning the saving grace of God, the glad tidings of the gospel. Paul’s preaching always was in terms of the unmerited favor of God, unto salvation (see Eph. 2:5, 8; Rom. 5:1, 2).

Signs and wonders. These were not so much the basis of faith as an evidence of faith. The record does not specify the “signs” performed.

4. Was divided. The Christians and non-Christians became distinctly marked parties in the population, with accompanying bitterness of spirit on the part of the latter. Luke evidently refers to the bulk of the heathen population. Converts to Christianity were doubtless in the minority and probably came from the lower classes of society as was commonly the case in the early days of the church (see 1 Cor. 1:26–28). As at Antioch in Pisidia the chief men and women of the city were against them (see Acts 13:50).

Part held with the Jews. As later, with Paul’s preaching at Thessalonica (ch. 17:4, 5). Jesus had foretold that such divisions would result from the preaching of His word (Luke 12:51–53).

5. An assault. Gr. hormeµ, “an assault,” or “an attempt.” The word does not indicate a direct attack here for such did not take place (see v. 6). The Jews excited and urged their pagan companions, with the hope that violence would result.

Rulers. That is, the rulers of the Jewish synagogue, where Paul and Barnabas had begun to preach when they first arrived at Iconium.

Use them despitefully. They suffered wanton insult and outrage. It marks what was planned as a piece of mob incitement. Paul employs a closely related word to describe his own conduct as a persecutor (1 Tim. 1:13).

To stone them. Stoning was the Jews’ mode of punishment for blasphemy (Lev. 24:14–16), and apparently they believed that the apostles’ teaching was just that. There had probably been no legal process to arrive at this plan; they simply decided “to use them despitefully” (see on Acts 7:58; cf. John 10:31).

6. Ware of it. Undoubtedly there were those on the side of the apostles who had sufficient contact with the opposing group to know of the plot. Luke makes no attempt to exaggerate the sufferings of the Christian evangelists. This narrow escape from stoning is told in simple language, without elaboration.

Fled. The apostles’ action was in obedience to Jesus’ command that when persecuted in one city they were to flee to another (see on Matt. 10:23).

Lystra. Until 1885 the exact location of Lystra was unknown. In that year an inscription was discovered identifying as Lystra a site now known as Zoldera. It is situated some six hours’ journey southwest of Iconium. Traveling on the road from Iconium, the apostles would have ascended through a range of hills to the plateau on which Lystra lay. Although Lycaonia is noted in classical literature as a wild, uncivilized country, inscriptional evidence indicates that Lystra was made a Roman colony by Augustus, and so it doubtless enjoyed a higher culture than the surrounding country. As a Roman commercial center Lystra may have had Jews in its population, but the record of Acts gives no indication that the city contained a synagogue, and Paul’s contacts there appear to have been largely with Gentiles. Even Timothy, the child of a devout Jewish mother, probably of Lystra, had grown up uncircumcised (see on ch. 16:1, 3). See Paul’s First Missionary Tour.

Derbe. The site of Derbe was discovered in 1956 when an inscription mentioning Derbe was found at Kerti Hьyьk, 52 mi. (83 km.) southeast of Iconium, the modern Konia. Another inscription confirming this identification had come to light in more recent years. Gaius, later one of Paul’s fellow travelers, was from Derbe (ch. 20:4). See Paul’s First Missionary Tour.

Lycaonia. Lycaonia was not a Roman province, but a racial area, the western part of which lay in the Roman province of Galatia and the eastern part in the kingdom of Antiochus of Commagene. Paul and Barnabas apparently remained within the boundaries of the province of Galatia. In NT times Iconium was reckoned as belonging to Phrygia, so in going on to Lystra and Derbe, the apostles entered a new area.

Lieth round about. This suggests that the cities of Lystra and Derbe were small and that Paul and Barnabas evangelized them in a short time. In so far as they worked in the country villages, they must have met Gentiles almost entirely.

7. Preached the gospel. Gr. euaggelizoµ (see on ch. 13:32).

8. From his mother’s womb. An example of Luke’s care as a physician to record the details of the case (see on chs. 3:7; 9:33).

9. Heard. Or, “used to listen.”

Stedfastly beholding. Gr. atenizoµ (see on chs. 13:9; 23:1). Doubtless the crippled man’s faith shone out in his countenance, and Paul recognized here a man fit, by being cured, to become a sign to the people of Lystra.

He had faith. Faith was prerequisite for miraculous healing (see Matt. 9:22; Mark 9:23).

10. A loud voice. Paul raised his tone above that in which he had been speaking to the people.

Stand upright. This command would have been a mockery to anyone who was not prepared by faith to go beyond the limits of ordinary human experience. The cripple willed to act in response to faith. This is one of a pattern of miracles to which belong the healing of the paralytic (Matt. 9:6, 7); the cripple at Bethesda (John 5:11, 14); and the lame man at the gate (Acts 3:6–8). In each of these instances spiritual restitution accompanied physical healing.

The parallel between the healing of the lame man by Peter at the Beautiful Gate of the Temple (ch. 3:1–11) and the healing of the cripple at Lystra by Paul is evident.

Leaped and walked. Or, “leaped up and began walking.” (See on ch. 3:8.)

11. The speech of Lycaonia. Although Paul declares that he spoke with tongues (1 Cor. 14:18), yet quite apparently this gift did not include the ability to understand the speech of Lycaonia. The only consistent view to hold is that he and Barnabas did not know that the people of Lystra were about to worship them. It is an indictment of their character to suppose that they deliberately permitted the people to proceed with a plan to offer divine worship in order that they might produce a dramatic effect in rejecting such worship. The people of Lystra were undoubtedly bilingual and could understand what Paul and Barnabas said in Greek, but the missionaries could not understand what the people were saying when they laid their plans for the pagan sacrifice. Little is known of the nature of the Lycaonian language.

The gods. In NT times the belief that the gods would thus mingle among men was held, not only by the simple Lycaonians, but commonly among pagans, both in the cities and in the country. In Lycaonia there was an old legend that gave a foundation for what the people now attempted to do for Barnabas and Paul. According to this myth Zeus and Hermes (Jupiter and Mercury) had come in human guise and been received by the aged couple Philemon and Baucis, to whom they presented gifts (Metamorphoses viii. 626–724). The legend indicates that the place where the gods were supposed to have dwelt later became a shrine for devout worshippers, who made pilgrimages to the spot and left offerings there.

12. Jupiter … Mercurius. Gr. Zeus … Hermeµs, the Greek Zeus, the chief of the gods, and his son Hermes, the herald and messenger of the gods, and patron of eloquence. In the Roman Pantheon the counterparts of these gods were Jupiter and Mercury, and their names are accordingly used in the KJV. The worship of Zeus and Hermes appears to have been popular in the region of Lystra. An inscription has been discovered near Lystra telling that certain men, whose names are Lycaonian, had dedicated a statue to Zeus. A stone altar has also been discovered near Lystra dedicated to the “Hearer of Prayer,” who was probably Zeus, and to Hermes. The people of Lystra would naturally believe that if any deity were to come among them with a good purpose, it would be the god Jupiter, for whom a temple had been erected in front of their city (see on v. 13), and to whom their chief worship was paid. Mercury was counted as the principal attendant of Jupiter. Barnabas may have been of more impressive bearing than Paul, and thus to him was assigned the title of Jupiter. Since Paul had done much of the speaking, he was identified as Mercury.

13. Priest of Jupiter. The sense of this passage seems to be, “the priest of the local Zeus [located] in front of the city.” Thus Zeus was the tutelary divinity of Lystra, and his temple apparently stood near the gate of the city, as if to protect it. It was to the priest of Zeus that the people ran with their cry, and brought him, with all the preparations for a sacrifice, to the entrance of the house where the apostles were lodged.

Garlands. Such garlands are familiar from ancient sculptures. Usually of white wool, they were sometimes decorated with leaves and flowers. Priests, attendants, doors, and altars, as well as sacrificial animals, were often adorned in this way.

The gates. Gr. puloµnes, a word that may refer either to the gates of a house (see ch. 12:14) or of another building, or of a city (see Rev. 22:14). In the present instance the word has been interpreted by some to mean the gate of the house where Paul and Barnabas were lodging. However, it is probably better to refer the word either to the gates of the city or perhaps to the entrance to the local temple to Zeus (see above on “priest of Jupiter”).

Done sacrifice. The act of sacrifice probably would have consisted of cutting the throats of the oxen and pouring some of their blood upon an altar.

14. The apostles. The elaborate preparations for the sacrifice naturally aroused the apostles’ suspicions.

Rent their clothes. With the Jews this was an expression of extreme horror, used particularly as a protest against blasphemy (see on Matt. 26:65), which Paul and Barnabas now realized the heathen people of Lystra were about to commit in ignorance. How far the population of Lystra may have understood this act is not known, but its very violence must have startled and arrested them.

Ran. Gr. ekpeµdaoµ, “to leap forth,” “to rush out.” Probably the disciples rushed out of the city gate to where the people were gathered for sacrifice, perhaps at the temple dedicated to Zeus, which was “before their city” (see on v. 13).

15. Like passions. The word covers the more passive feelings of human life, as well as what are commonly known as “passions” (see James 5:17). A striking similarity may be noted between the language of Paul and Barnabas here and that of Peter to Cornelius (Acts 10:26).

Preach unto you. Literally, “bring you the good tidings” (see on ch. 13:32). To idolaters a message that sets forth the living God in place of dumb idols must be “good tidings,” and especially so since Jesus Christ is God incarnate, the Saviour of men.

These vanities. That is, the pagan sacrifice that was about to take place, and all it signified. Language such as this is often used to describe the emptiness and worthlessness of heathen worship (Eph. 4:17; 1 Peter 1:18).

Living God. In contrast with their idolatry, the apostle calls the people of Lystra to turn to a God who lives and acts, who made the heavens and the earth, who is the Giver of all good gifts, and who will judge all men. Isaiah dramatically draws this contrast (Isa. 40:6–31; 41:18–29; 44:6–28).

Heaven, and earth, and the sea. This contrasts sharply with the popular heathen religions, which assigned heaven, earth, and sea to different deities. Paul proclaims that one God made all these things and controls them.

The appeal to God’s creatorship is one made repeatedly in Scripture. It lies at the beginning of the whole history of God’s relation to the universe (Gen. 1), and is the foundation of the last gospel message of warning to the world (Rev. 14:7).

16. Nations. Gr. ethneµ, a common NT word designating Gentiles. Here is the first indication of what may be called Paul’s philosophy of history. A similar thought appears in his speech at Athens (ch. 17:30), where Paul declared that the times of ignorance God had “winked at.” Those who had lived through them would be fairly dealt with, and judged according to their limited knowledge. He expands this philosophy in Rom. 1; 2. The ignorance and sin of the Gentile world had been allowed to run their course as a part, so to speak, of a divine drama, to lead the Gentiles to feel the need of redemption, and to prepare them for its reception.

17. Without witness. God is not left without a witness among the heathen, such as those of Lystra. Here again is an outline of what Paul later expanded in Rom. 1:19, 20, although there his point is that the heathen are consequently without excuse. In the present instance, Paul emphasized the evidence of divine goodness as shown in nature, which his hearers constantly viewed. Later, addressing philosophers at Athens, Paul declared that “in him we live and move, and have our being” (Acts 17:28; cf. Rom. 2:14, 15).

Did good. This implies the continuing manifestation of His gracious will in behalf of men (see Matt. 5:45). Paul included the giving of rain, thus drawing a contrast to Jupiter, the supposed god of the rainfall.

Our. Textual evidence attests (cf. p. 10) the reading “your.”

18. Scarce restrained. So eager were the people to engage in this act of worship. Some of those who were prevented, undoubtedly turned from these “vanities” to serve the living God. In any case, Paul no doubt labored at Lystra long enough to permit the establishment of a church there. The Jewess Lois, together with her daughter Eunice and her grandson Timothy, was doubtless among the first converts (2 Tim. 1:5; see on Acts 16:1).

Not done sacrifice. That is, “from doing sacrifice.”

19. Jews from Antioch. Clearly Pisidian Antioch, as the context makes evident (see on ch. 13:14). The force of the enmity of the Antiochian Jews is apparent from the fact that the Jews of Antioch and Iconium acted in concert, and that the Jews from Antioch traveled more than 100 mi. to hamper the work of the apostles.

That a close relationship existed between the people of Antioch and those of Lystra is suggested by an inscription discovered on a statue at Antioch stating that the monument had been set up in honor of that city by the people of Lystra.

These Jews knew that Paul and Barnabas were of their own nation, and their wrath was aroused against them, probably because they thought the apostles were casting away the legal requirements that were so dear to them. At Lystra these accusing Jews would have to present some other charge, however, to be able to arouse the heathen against the apostles. The miracle of healing the cripple had proved the reality of the apostles’ power, but not the source of it, and the Jews may now have attributed it to an evil agency in order to influence the heathen (compare the similar experience of Jesus, Matt. 12:24–27).

Persuaded the people. The sudden change of attitude on the part of the people of Lystra is reminiscent of that which transformed the hosannas of the Jerusalem multitude into the cry, “Let him be crucified” (Matt. 21:9; 27:22). Such tides of emotion are not difficult to understand in the case of a superstitious people, such as the Lycaonians, who are traditionally described as untrustworthy. A comparable change, in the reverse direction, appeared among the heathen people of Melita (Malta; Acts 28:3–6). The people of Lystra probably reasoned that if Paul and Barnabas possessed such mysterious powers, and were not gods in the likeness of men, they must be sorcerers, possibly demons. The Jews could have enhanced this feeling and urged the people on to barbaric action.

Stoned Paul. Such a mode of punishment was characteristically Jewish, and the Jews, aided, of course, by the heathen inhabitants of Lystra, were doubtless its instigators. This is the one recorded instance in Paul’s life of his having suffered this form of persecution (see 2 Cor. 11:25). At Iconium, Paul had just escaped stoning (Acts 14:5, 6). Both occasions are mentioned by Luke, but the apostle mentions only the actual suffering itself. This experience at Lystra stood out in Paul’s memory with distinctness to the close of his life (2 Tim. 3:11, 12).

Out of the city. Hebrew law provided that stoning should take place outside the camp (Lev. 24:14), or city. In the present instance, however, perhaps both because Lystra was a heathen city and because the stoning was the result of mob action, it seems to have taken place within the city. Therefore Paul’s body had to be dragged out of the city.

20. Disciples. That is, the new believers. Obviously they had been unable to forestall the attack, but they followed to the place where Paul, unconscious, was dragged, with their sorrowing thoughts probably concerned as to how they might provide for reverent burial. It is reasonable to believe that Timothy, to whom Paul’s bitter experience would be both a challenge to service and an example of devotion, witnessed the stoning (AA 184, 185). Perhaps Lois and Eunice also were present in the group, first mourning, but later rejoicing when they found that their beloved teacher was not dead.

He rose up. Paul’s revival from unconsciousness and his immediate show of vigor and boldness in entering the city again must have been looked upon as a miracle. That one stoned and left for dead by a savage mob should revive and go about as if nothing had happened to him was an even more striking evidence of the power of God than was the restoration of the cripple.

Next day he departed. Though providentially preserved from death, Paul doubtless realized that the mood of the populace had not changed toward him, and that for a time it was best that he leave the city. He paid at least two more visits to Lystra (see v. 21; ch. 16:1).

With Barnabas. Barnabas had not been such an object of jealousy on the part of the Jews. Though his power was great as a “son of exhortation” or “consolation” (see on ch. 4:36), it had evidently not been so demonstrative as that of his fellow apostle.

To Derbe. See on v. 6.

21. Preached the gospel. Gr. euaggelizoµ (see on ch. 13:32).

Taught many. Or, “made many disciples.” Perhaps Gaius of Derbe, whom Luke mentions as one of Paul’s companions on a subsequent journey (ch. 20:4), may have been one of those converted at this time. The work accomplished implies a stay that may have lasted several months.

Returned again. It would have been a much simpler matter to proceed east to Tarsus, and return by ship to Antioch in Syria. But Paul and Barnabas chose a long, weary way, traveling some 250 mi. on their return journey to the sea. But by going back over the ground they had covered, they had opportunity to scatter still further the seed of the word they had earlier sown at such personal peril. The hostility of the Jews at Antioch and Iconium must have subsided to enable the apostles to revisit those cities without further personal danger. Perhaps in some places the city officials had served their terms, and others had succeeded them. See Paul’s First Missionary Tour.

22. Confirming. Rather, “strengthening.” This does not mean the ecclesiastical rite of confirmation common in later times. Paul’s action here is in harmony with Jesus’ charge to Peter, “When thou art converted, strengthen thy brethren” (Luke 22:32). This Paul could do by warnings and exhortations drawn from his own trials and his deliverance from them.

The faith. Probably to be understood here as the objective expression of faith, that is, in what was believed and taught. This sense of the word “faith,” meaning a “body of belief,” appears in later apostolic literature (see 2 Tim 4:7; Jude 3, 20), and is probably used similarly here.

That we. In Greek the word hoti, “that,” often introduces a direct quotation, serving much as quotation marks in English. Thus the words, “we must through much tribulation enter into the kingdom of God,” apparently are a direct quotation of what Paul said to the churches on this visit. The use by Luke of the pronoun “we” has been taken by some to indicate that he also was present to hear these sermons. However, as he gives no further indication of being a party to Paul’s travels until the Second Missionary Journey at Troas (ch. 16:10), it is probably best to understand by the word “we” that this is a direct quotation of Paul’s words and that Paul identified himself with his hearers as he spoke. Surely he could point to his own tribulations as illustrations of the truth of his message!

Much tribulation. Rather, “many tribulations.” In Paul’s second epistle to Timothy, the chosen disciple of Lystra (see Acts 16:1–3), is a touching reference to tribulation. He refers to the persecution he endured at Antioch, Iconium, and Lystra, and states the axiom that “all that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12; cf. Rev. 1:9; 7:14).

The kingdom of God. See on ch. 1:6. This phrase, familiar in the Gospels, occurs early and often in the recorded teaching of Paul (Rom. 14:17; 1 Cor. 4:20; 6:9; Col. 4:11; 2 Thess. 1:5). For Paul it is an actual kingdom, and Christ is King.

23. Ordained. Gr. cheirotoneoµ, literally, “to extend the hand.” This word was used among the Greeks for the action of electing officials by show of hands; from this was derived the general meaning, “to elect,” without particular regard to the method employed (see 2 Cor. 8:19, where cheirotoneoµ is translated, “chosen”); and from this was developed the further meaning, “to appoint,” whether by election or by other means (see Acts 10:41). On the basis of this verb some scholars have suggested that the elders chosen at Lystra, Iconium, and Antioch were elected by popular vote. Although it is probably true that some system of election was practiced in the apostolic church (see Acts 6:3; 2 Cor. 8:19), serious doubt must be entertained as to whether such was the method of selection employed here. The present passage indicates that Paul and Barnabas, rather than the churches, made the selection, and in view of this, the broader meaning of “chose,” or “appointed,” appears to be the best translation. Though formal ordination doubtless took place (see 1 Tim. 4:14; 5:22; 2 Tim. 1:6), it is not necessarily implied by the verb used here. Local circumstances probably were such that the apostles felt it was wiser to appoint officers directly in these new churches than to open the matter to a general election. Paul seems to have recommended a similar procedure to Titus (Titus 1:5).

At a later time bishops were elected regularly by vote of the clergy and the people. Thus Fabian of Rome was chosen by the people in a.d. 236 (Eusebius Ecclesiastical History vi. 29. 2–4). Cyprian of Carthage (d. a.d. 258) speaks of the “suffrage of the whole brotherhood” (Epistle lxvii. 5; ANF, vol. 5, p. 371). The Constitutions of the Holy Apostles (probably 4th century) provide that the church leaders are to be “chosen by the whole people” (viii. 2. 4; ANF, vol. 7, p. 481). From the 4th century on it was the established policy for a new bishop to be nominated by neighboring bishops, and his name approved by the clergy and laity of his diocese. In the Middle Ages the laity meant, of course, the aristocracy, not the common man.

Elders. See on ch. 11:30. By virtue of the authority vested in them as missionaries (see ch. 13:3), Paul and Barnabas led out in the choice of elders. Thus they instituted in the Gentile churches a form of organization already adopted by Christians in Jerusalem. It was based on the synagogue rather than on the Temple (see Vol. V, p. 57). Paul organized these churches soon after their members had become Christians, which fact shows that organization is essential for maintaining the spiritual life and growth of the church.

Prayed with fasting. As had been the procedure when the apostles themselves were sent forth from Antioch (see on ch. 13:3).

Commended. That is, “committed.” This word suggests the confidence one person feels in another to whom he has committed the keeping of his treasured possessions. In the present case it implies absolute trust in God.

24. Pisidia. See on ch. 13:14.

Pamphylia. See on ch. 13:13.

25. Perga. The city from which Mark had turned back (ch. 13:13). There is no mention of the apostles’ having preached previously here. Now on their return they do what before they apparently had left undone.

Attalia. On their way into the province the apostles apparently had gone straight from Paphos to Perga up the river Cestrus (see on ch. 13:13). On their return they made a detour that led them to Attalia, a port at the mouth of the river Catarrhactes. This city was built by Attalus II Philadelphus, king of Pergamum (159–138 b.c.). There is no record of any work done at Attalia, and the apostles probably went to it only as a port where they could board ship for Syria. See Paul’s First Missionary Tour.

26. Antioch. In Syria, whence the apostles had set out on their journey. Their ship could pass between Cilicia and Cyprus, and either dock at Seleucia or enter the river Orontes and sail up to Antioch.

Recommended. That is, “commended,” “given over.” In sending forth Paul and Barnabas, the church at Antioch had given them over to the grace of God for guidance, protection, and sustenance in their labors. This grace had not failed them.

Which they fulfilled. Paul and Barnabas had been sent forth by the church at Antioch for the accomplishment of a specific task—the evangelization of Gentiles. Now they could return to their home congregation with the satisfaction that their commission was fulfilled. Though they had only begun their preaching to the heathen, yet what they had done was done well.

27. The church. That is, the Christian congregation at Antioch, which had been moved by the Spirit (ch. 13:2) to send them on their journey. It was fitting that the apostles should report to this church the results of their First Missionary Journey.

Rehearsed all. During the interval of the missionary tour the Christians had probably heard little or nothing from the apostles, and we may well picture the eagerness with which they now gathered to listen to the report.

God had done. The great things they had accomplished were actually the acts of God.

Opened the door. This meaningful phrase is a favorite metaphor of Paul (see 1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3), and occurs here probably as a fragment from his speech.

Unto the Gentiles. The gospel privileges had been given to everyone who believed. This freedom was first offered to the Gentiles at Antioch, where Paul had assisted Barnabas and others in the work (ch. 11:20–26). The gospel had now been carried to the Gentiles over a much wider field. Paul was fulfilling his commission to go to the Gentiles (ch. 22:21).

28. Long time. Or, “no little time.” Paul naturally was attracted more to Antioch than to Jerusalem, for it was at Antioch that Gentiles had first formed a church and it was that church that had commissioned him as a missionary to the Gentiles. During this period the two apostles doubtless continued to attract many Gentile converts, in addition to those previously won.

Ellen G. White comments

1–3AA 177

1–28AA 177–188

4 AA 178

5, 6 AA 179

8–10EW 203

8–13AA 181

13–15EW 203

14–18AA 182

17 AA 598; Ed 66

19 AA 183

19, 20 AA 184; EW 203

21–23AA 185

24–26AA 187

27 AA 188