1 Now in Iconium they went together to the Synagogue of the Jews and gave such teaching that a great number of Jews and Greeks had faith.
John Chrysostom · AD 407 "And it came to pass in Iconium, that they went both together into the synagogue of the Jews." Again they entered into the synagogues. See how far they were from becoming more timid! Having said, "We turn unto the Gentiles," nevertheless by going into the synagogues they superabundantly fortify their own justification with their Jewish brethren.
Theophylact of Ohrid · AD 1107 They did not become more fearful, but again "went together into the Jewish synagogue." They customarily addressed their speech both to Jews and to Greeks.
2 But those Jews who had not the faith, made the minds of the Gentiles bitter against the brothers.
Ammonius of Alexandria · AD 300 They caused an uprising against the faithful. The Jews joined forces with the Greeks so that what was said in the psalm might be fulfilled: "Why do the nations clamor and peoples devise plans in vain?" when, all the while, the faithful, throughout all their exhortations, kept calling them brothers when they said, "My brothers." And in the same manner, the psalm, speaking for Ch…
Bede · AD 735 They stirred up the souls of the Gentiles against the brothers. What follows in Greek: "But God made peace," is missing in some Latin manuscripts. And there: "They were preaching," it follows in Greek: "And the whole multitude was moved by their teaching."
Theophylact of Ohrid · AD 1107 "The unbelieving Jews stirred up and embittered the hearts of the Gentiles against the brethren." They stirred up the Gentiles as well, not being content with rising up themselves. But the apostles did not leave the synagogue, since they were not being driven out, but were only being disputed with.
3 So they kept there for a long time, taking heart in the Lord, who gave witness to the word of his grace by causing signs and wonders to be done by their hands.
John Chrysostom · AD 407 "Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands." This caused their boldness; or rather, of their boldness indeed their own hearty good-will was the cause - therefore it is that for a long while they work no signs - while the conversion of the hearers was the ef…
Theophylact of Ohrid · AD 1107 "However, they stayed there for a considerable time, acting boldly." The boldness came from the apostles' devotion to the work of preaching. And the fact that those who heard them believed was a result of the miracles, though the very boldness of the apostles also contributed somewhat to this.
4 But there was a division among the people of the town; some were on the side of the Jews and some on the side of the Apostles.
John Chrysostom · AD 407 "And the multitude of the city," etc. Accordingly they did not wait for it, but saw the intention of attacking them, and fled, on no occasion kindling their wrath.
Theophylact of Ohrid · AD 1107 What Christ spoke of came to pass: "Do not think that I came to bring peace on earth; I did not come to bring peace, but a sword" (Matt. 10:34).
5 And when a violent attempt was made by the Gentiles and the Jews, with their rulers, to make an attack on them and have them stoned,
John Chrysostom · AD 407 "And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: and there they preached the Gospel." Again, as if they purposely wished to extend the preaching after it was increased,…
Cassiodorus · AD 585 "And when there was an assault made by the Gentiles and the Jews with their rulers," etc. When the people in the uproar that had been stirred up in Iconium tried to kill Paul and Barnabas, they fled to Lystra and Derbe and other regions of Lycaonia, and all the people there were converted to the Christian religion.
6 Having got news of it, they went in flight to the towns of Lycaonia, Lystra, and Derbe, and the country round about:
Ammonius of Alexandria · AD 300 It is not odd that the saints flee from those intending to attack them. Nor, because of this, do they appear to flee from the martyr's battle.
Bede · AD 735 But Paul and Barnabas stayed in Lystra. And these little verses are not found in some of our manuscripts.
Theophylact of Ohrid · AD 1107 "Having learned of this, they departed." There is nothing strange in the fact that the saints flee from people intending to plot against them, and consider it better to avoid a battle which they regarded, according to the testimony cited, as not permitted to them.
7 And went on preaching the good news there.
Rabanus Maurus · AD 856 The flight of the apostles was tnot more from fear than from their love of the word of God.
8 And at Lystra there was a certain man, who from birth had been without the use of his feet, never having had the power of walking.
John Chrysostom · AD 407 "And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: the same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice" - why with a loud voice?
Bede · AD 735 And a certain man at Lystra, impotent in his feet, sat, etc. Just as that lame man whom Peter and John healed at the gate of the temple prefigures the salvation of the Jews, so also this sick man of Lycaonia, a people far removed from the religion of the law and temple, but gathered by the preaching of the apostle Paul.
9 This man was giving ear to the preaching of Paul, who, looking at him, and seeing that he had faith to be made well,
Bede · AD 735 And seeing that he had faith to be healed. And that one seeks money in the Jewish manner, but this one seeks salvation from the apostles through faith.
Theophylact of Ohrid · AD 1107 As for the words "looking at him and seeing that he had faith to be healed," it seems to me that these words express the idea that Paul penetrated into his soul, because to attend to what Paul was saying was possible only for a philosophical soul.
10 Said in a loud voice, Get up on your feet. And, jumping up, he went walking about.
Tertullian · AD 220 Suppose now we revolve in our minds the superstitions of Numa Pompilius, and consider his priestly offices and badges and privileges, his sacrificial services, too, and the instruments and vessels of the sacrifices themselves, and the curious rites of his expiations and vows: is it not clear to us that the devil imitated the well-known moroseness of the Jewish law?
Bede · AD 735 He said with a loud voice: Stand upright on your feet. In the Greek exemplar it is read: He said with a loud voice: I say to you in the name of the Lord Jesus Christ, stand upright on your feet. We have added these from the translation, so that, bewildered by the variety of manuscripts, you might not be ignorant of what is true.
Theophylact of Ohrid · AD 1107 Why did Paul "say with a loud voice"? So that the people would believe. That the lame man jumped up is proof of a complete healing.
11 And when the people saw what Paul had done, they said in a loud voice, in the language of Lycaonia, The gods have come down to us in the form of men.
John Chrysostom · AD 407 "And they called Barnabas, Jupiter; and Paul, Mercurius." I suppose Barnabas was a man of dignified appearance also. Here was a new sort of trial, from immoderate zeal, and no small one: but hence also is shown the virtue of the Apostles, and how on all occasions they ascribe all to God.
Bede · AD 735 The gods, likened to men, have come down to us. The foolish error of the Gentiles, who think that whatever they see above themselves are gods.
Theophylact of Ohrid · AD 1107 "And the people, having seen what Paul had done." Notice, on the one hand, the simple-heartedness of the pagans, and on the other, the craftiness of the Jews. The former honored the apostles as gods, while the latter persecuted them as destroyers of order.
12 And they gave the name of Jupiter to Barnabas, and to Paul that of Mercury, because he was the chief talker.
Shepherd of Hermas · AD 160 After he had spoken with me he rose up from the couch, and taking the Shepherd and the virgins, he departed. But he said to me that he would send back the Shepherd and the virgins to my dwelling. Amen.
Bede · AD 735 And they called Barnabas Jupiter; indeed, because he seemed to be the chief among them. For they thought Jupiter was the father of gods and king of men.
Theophylact of Ohrid · AD 1107 "And they called Barnabas Zeus, and Paul Hermes." You see how it was customary among the Greeks to make gods out of men. Remember the origin of idol-worship, so as to give an answer when they ask whence idol-worship came. In the very same manner the Greeks were making gods out of men, even of the apostles.
13 And the priest of the image of Jupiter, which was before the town, took oxen and flowers to the doors of the town, and was about to make an offering with the people.
John Chrysostom · AD 407 "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." But when they saw the garlands, then they went out, and rent their garments.
Bede · AD 735 The priest of Jupiter, who was in front of the city, bringing bulls and garlands before the gates, etc. It was the custom of the gentiles, according to Pliny, that when sacrificing to the honor of their gods, they would place garlands on both the victims and themselves.
14 But when this came to the ears of the Apostles, Paul and Barnabas, they went running out among the people, parting their clothing, and crying out,
Ambrosiaster · AD 384 WHY DID JOSEPH, AFTER PREDICTING THE FUTURE, REQUEST THE CHILDREN OF ISRAEL TO CARRY HIS ASHES FROM EGYPT WHEN GOD DELIVERED THEM? — It is absolutely certain that Joseph did not give that command to the sons of Israel without purpose. For he who was able to prophesy is not to be thought to have spoken without foresight.
Oecumenius · AD 550 "they tore their clothes." It is a custom among the Jews, when slanders are uttered against God, to tear their clothes. And indeed Caiaphas, when the Christ was called the Son of God, tore his robe, crying out and saying that he had blasphemed. (see Matt.
Theophylact of Ohrid · AD 1107 Look: everywhere they are pure and free from vainglory; not only do they not seek glory, but they even deflect it from themselves when praise is offered to them. So Peter also said: "Why do you stare at us, as though by our own power or godliness we had made this man walk" (Acts 3:12)?
15 Good people, why are you doing these things? We are men with the same feelings as you, and we give you the good news so that you may be turned away from these foolish things to the living God, who made the heaven and the earth and the sea and all things in them:
Irenaeus · AD 202 Paul himself also-after that the Lord spoke to him out of heaven, and showed him that, in persecuting His disciples, he persecuted his own Lord, and sent Ananias to him that he might recover his sight, and be baptized-"preached," it is said, "Jesus in the synagogues at Damascus, with all freedom of speech, that this is the Son of God, the Christ." This is the mystery which he s…
Origen of Alexandria · AD 253 For to offer a son or a daughter or cattle or an estate — all this is outside of us; but to offer oneself to God, and to please him not by another's labor but by one's own, this is more perfect and more excellent than all vows; and he who does this is an imitator of Christ.
Theophylact of Ohrid · AD 1107 "Men! Why are you doing this? We too are men of like nature with you." We are men, they say, but we are above the idols, because they are dead. You see what a common occurrence it was among the Greeks to make gods out of men? Indeed, in their books, where their ancient history is recorded, you will find that Zeus, being a man, made himself a god, saying that he was a god.
16 Who in the past let all nations go in the ways which seemed good to them.
John Chrysostom · AD 407 For they had learnt that one should study not so much to say somewhat worthy of God, as to say what is profitable for the hearers. What then? if He be Maker of all things, why does He not also attend to these things by His Providence?
Theophylact of Ohrid · AD 1107 "Who in past generations allowed all nations to walk in their own ways." "Allowed," it is said, but why He allowed, the apostle does not yet say, since he dwells mainly on what was urgently necessary, and nowhere yet mentions the name of Christ.
17 But he was not without witness, because he did good, and gave you rain from heaven and times of fruit, making your hearts full of food and joy.
John Chrysostom · AD 407 "Nevertheless, He left not Himself without witness, in that He did good, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness." See how covertly he puts the accusation "in that He did good," etc.
Cosmas Indicopleustes · AD 550 And yet He has not left them without a witness to Himself, that He was working for their good and taking thought for it beforehand, for He manifested to them some tokens of His goodness, some four hundred years or more before the coming of Christ, in the days of Alexander the Macedonian, long after the Trojan war, when the Greeks were still flourishing.
Theophylact of Ohrid · AD 1107 "Although He did not cease to bear witness about Himself." He says this because in every generation He performed such works as led people to the truth. Without forcing free will, the Lord allowed all people to walk according to their own judgment, but He Himself constantly performed such works from which they, as rational beings, could come to know the Creator.
18 And even with these words, it was hard for them to keep the people from making an offering to them.
John Chrysostom · AD 407 "And saying these things, they scarcely stopped the multitudes"-indeed by this very thing they gained most admiration-"from sacrificing to them." Do you observe that this was the point with them to put an end to that madness?
Cassiodorus · AD 585 "And as they stayed there and taught, there came thither certain Jews from Antioch," etc. As Paul and Barnabas were staying in Lystra surrounded by great devotion from the citizens, there came some utterly wicked Jews, who, persuading the multitude, pelted Paul with stones and drew him out of the city, as if he were dead.
19 But some Jews came to that place from Antioch and Iconium, and got control over the people; and after stoning Paul, they had him pulled out of the town, taking him for dead.
John Chrysostom · AD 407 "And there came thither certain Jews," etc. O that Jewish madness! Among a people that had so honored the Apostles, they had the hardihood to come, and to stone Paul. "And they dragged him out of the city," being afraid of those others,-"Supposing he had been dead."
Bede · AD 735 But some Jews came from Antioch and Iconium. In Greek, the narrative begins thus: While they were staying and teaching, some Jews came from Antioch and Iconium.
Theophylact of Ohrid · AD 1107 Look at the frenzy of the Jews: they infiltrated the people who had shown such honor to the apostles and "persuaded" them to stone Paul. And they dragged him out of the city because they were afraid. Moreover, they were only trying to undermine the preaching.
20 But when the disciples came round him, he got up and went into the town: and the day after he went away with Barnabas to Derbe.
John Chrysostom · AD 407 "Lest any man," he says, "should think of me above that which he seeth me to be, or that he heareth aught from me."-"Howbeit as the disciples stood round about him, he rose up and came into the city." Here is fulfilled that saying, "My grace is sufficient for thee, for My strength is made perfect in weakness." Greater this than the raising of the lame man!
Theophylact of Ohrid · AD 1107 But do you see Paul's fiery zeal? After he was cast out of the city, he came again to that very same city, to show that if anywhere, in such cases, he did withdraw, it was because he had to sow the word of God and that it was not fitting to inflame wrath.
21 And having made a number of disciples through the preaching of the good news in that town, they went back to Lystra and Iconium and Antioch,
John Chrysostom · AD 407 Then they went over all the cities in which they had been in danger. "And on the morrow," it says, "he went forth with Barnabas to Derbe.
22 Making strong the souls of the disciples, saying to them that they were to keep the faith, and that we have to go through troubles of all sorts to come into the kingdom of God.
Peter of Alexandria · AD 311 For what they set before themselves, first and foremost, was to do the work of an evangelist, and to teach the Word of God, in which, confirming the brethren, that they might continue in the faith, they said this also, "that we must out of much tribulation enter into the kingdom of God." For they sought not what was profitable for them, but that which was profitable for the man…
Philoxenus of Mabbug · AD 523 And the glutton is not pleased to hear the other things which have been written by Paul upon fortitude and asceticism, either when he recounteth his numerous fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or when he writeth, "It is good for a man not to eat flesh, and not to drink wine," or his exhortation, "Through many tribulations it…
Theophylact of Ohrid · AD 1107 "Through many tribulations we must enter the Kingdom of God." Look: without labor and sorrows no one is justified. Therefore the gates leading to the Kingdom of Heaven the Lord also called narrow and strait (cf. Matt. 7:13), that is, full of hardships.
23 And when they had made selection of some to be rulers in every church, and had given themselves to prayer and kept themselves from food, they put them into the care of the Lord in whom they had faith.
John Chrysostom · AD 407 "And when they had appointed for them," etc. Again the ordinations accompanied with fastings: and again fasting, that purifying of our souls. "And having prayed," it says, "with fastings, they commended them unto the Lord:" they taught them to fast also in their trials. Why did they not make elders in Cyprus nor in Samaria?
Cassiodorus · AD 585 "And passing through Pisidia, they came into Pamphylia," etc. It is related that, preaching in like manner through various cities, they departed for Antioch. There, they told the assembled faithful what great things the Lord had granted the Gentiles; how, opening the door of faith, he had thought fit to show them the truth in its fullest extent.
Theophylact of Ohrid · AD 1107 "Having ordained elders for them, they prayed with fasting." They taught to fast even during times of trial; ordinations were also accompanied by fasting. But in Cyprus they did not appoint elders, nor in Samaria either, as it was near Jerusalem and the apostles, and in Antioch itself the word of God was being strengthened.
24 And they went through Pisidia and came to Pamphylia.
25 And, after preaching the word in Perga, they went down to Attalia;
26 And from there they went by ship to Antioch, where they had been handed over to the grace of God for the work which they had not done.
John Chrysostom · AD 407 "And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled." Why do they come back to Antioch? To report what had taken place yonder. And besides, there is a great purpose of Providence concerned: for it was needful that they should thenceforth preach with boldness to the Gentiles.
27 And when they came there, and had got the church together, they gave them an account of all the things which God had done through them, and how he had made open a door of faith to the Gentiles.
Dionysius of Alexandria · AD 264 And in Cephro indeed a considerable church sojourned with us, composed partly of the brethren who followed us from the city, and partly of those who joined us from Egypt. There, too, did God open to us a door for the word. And at first we were persecuted, we were stoned, but after a period some few of the heathen forsook their idols, and turned to God.
John Chrysostom · AD 407 "And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles. And there they abode long time with the disciples." For the city being great had need of teachers.
Theophylact of Ohrid · AD 1107 "Having arrived there" (in Antioch) "and having gathered the church, they reported all that God had done with them." The apostle did not say: "what they had done," but "what God had done with them." "God opened the door of faith to the Gentiles." He calls the opening of the door the teaching which the Gentiles received through the apostles.
28 And they were with the disciples there for a long time.
Theophylact of Ohrid · AD 1107 "And they remained there no small time with the disciples." Since the city was great, there was a need for teachers there.