1 And it came to pass in Iconium, that they did enter together into the synagogue of the Jews, and spake, so that there believed both of Jews and Greeks a great multitude;
John Chrysostom · AD 407 "And so spake, that a great multitude," etc. Do you mark the nature of the Gospel, the great virtue it has?
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 and the unbelieving Jews did stir up and made evil the souls of the nations against the brethren;
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 long time, indeed, therefore, did they abide speaking boldly in the Lord, who is testifying to the word of His grace, and granting signs and wonders to come to pass through their hands.
John Chrysostom · AD 407 And see how on all occasions he refers all to God. "Long time," he says, "abode they speaking boldly in the Lord, which gave testimony unto the word of His grace." Think not this expression, "Gave testimony," hath aught derogatory to the Lord's Divine Majesty: "Who witnessed," it is said, "before Pontius Pilate." Then the boldness - "and granted signs and wonders to be done by…
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 And the multitude of the city was divided, and some were with the Jews, and some with the apostles,
John Chrysostom · AD 407 "But the multitude of the city was divided: and part held with the Jews, and part with the Apostles." No small matter this dividing. And this was what the Lord said, "I am not come to bring peace, but a sword."
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 there was a purpose both of the nations and of the Jews with their rulers to use them despitefully, and to stone them,
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 they having become aware, did flee to the cities of Lycaonia, Lystra, and Derbe, and to the region 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 there they were proclaiming good news.
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 a certain man in Lystra, impotent in the feet, was sitting, being lame from the womb of his mother--who never had walked,
John Chrysostom · AD 407 And yet in the case of the others, it was the reverse: for first receiving healing in their bodies, they were then taken in hand for cure of their souls, but this man not so. It seems to me, that Paul saw into his soul. "And he leaped," it says, "and walked." It was a proof of his perfect cure, the leaping.
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 one was hearing Paul speaking, who, having stedfastly beheld him, and having seen that he hath faith to be saved,
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 with a loud voice, `Stand up on thy feet upright;' and he was springing and walking,
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 the multitudes having seen what Paul did, did lift up their voice, in the speech of Lycaonia, saying, `The gods, having become like men, did come down unto us;'
John Chrysostom · AD 407 "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.
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 they were calling also Barnabas Zeus, and Paul Hermes, since he was the leader in speaking.
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 Zeus that is before their city, oxen and garlands unto the porches having brought, with the multitudes did wish to sacrifice,
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 Bringing bulls and garlands before the gates. The bulls for sacrifice, and the garlands, either to decorate the face of the temple according to the custom of the Gentiles or to place them upon those they would sacrifice to as gods.
14 and having heard, the apostles Barnabas and Paul, having rent their garments, did spring into the multitude, crying
John Chrysostom · AD 407 "Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things?
Bede · AD 735 Having torn their clothes, they rushed out into the crowd, and so on. They, fearing, tear their garments because they were being honored with the worship of gods. For this is a custom of the Jews whenever they hear anything blasphemous and as if against God.
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 and saying, `Men, why these things do ye? and we are men like-affected with you, proclaiming good news to you, from these vanities to turn unto the living God, who made the heaven, and the earth, and the sea, and all the 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 To sacrifice son or daughter, beast or booty is something completely foreign to us; to offer one's very self to God and to be pleasing not by another's work but by one's own is something more perfect and more illustrious than all vows.
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 generations did suffer all the nations to go on in their ways,
John Chrysostom · AD 407 "Who in times past," etc. He names as witnesses even the years in their courses.
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 though, indeed, without witness He did not leave himself, doing good--from heaven giving rains to us, and fruitful seasons, filling our hearts with food and gladness;'
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 these things saying, scarcely did they restrain the multitudes from sacrificing 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 And there came thither, from Antioch and Iconium, Jews, and they having persuaded the multitudes, and having stoned Paul, drew him outside of the city, having supposed him to be 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 and the disciples having surrounded him, having risen he entered into the city, and on the morrow he went forth 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 Having proclaimed good news also to that city, and having discipled many, they turned 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 confirming the souls of the disciples, exhorting to remain in the faith, and that through many tribulations it behoveth us to enter into the reign 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 Let us not spare the destruction of our body, that our inner man may be renewed day by day. Let us not think anxiously about the pains and sicknesses which will befall us, but let us think that if things be not thus the wounds of the soul cannot be healed; let us be filled with joy in running our course, because it is known that we hasten after hope.
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 having appointed to them by vote elders in every assembly, having prayed with fastings, they commended them to the Lord in whom they had believed.
John Chrysostom · AD 407 Then also another consolation. "And when they had appointed for them elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed." Do you mark Paul's ardor?-Then other consolation: "Commended them," it says, "to the Lord."
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 having passed through Pisidia, they came to Pamphylia,
25 and having spoken in Perga the word, they went down to Attalia,
26 and thence did sail to Antioch, whence they had been given by the grace of God for the work that they fulfilled;
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 having come and gathered together the assembly, they declared as many things as God did with them, and that He did open to the nations a door of faith;
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," etc. They came, teaching them that with good reason had they been ordained by the Spirit. They said not what they themselves, but "what God had done with them." It seems to me, that they mean their trials.
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 abode there not a little time with the disciples.
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.