04250
 \\We bring you good tidings of the promise\\ (\\hˆmeis humƒs\\
 \\euaggelizometha tˆn epaggelian\\). Two accusatives here (person and
 thing), old Greek did not use accusative of the person with this
 verb as in
 # 16:10; Lu 3:18
 Note "we you" together. Here the heart of Paul's message on this
 occasion.

04251
 \\Hath fulfilled\\ (\\ekpeplˆr“ken\\). Hath filled out (\\ek\\). \\Unto our\\
 \\children\\ (\\tois teknois hˆm“n\\). The MSS. vary greatly here about
 \\hˆm“n\\ (our), some have \\aut“n\\, some \\aut“n hˆmin\\. Westcott and
 Hort consider these readings "a primitive error" for \\hˆmin\\ (to
 us) taken with \\anastˆsas Iˆsoun\\ (having for us raised up Jesus).
 This raising up (from \\anistˆmi\\, set up) as in
 # 3:22; 7:37
 refers not to resurrection (verse
 # 34
 but to the sending of Jesus (two raisings up). \\In the second\\
 \\psalm\\ (\\en t“i psalm“i t“i deuter“i\\).
 # Ps 2:7
 D has \\pr“t“i\\ because the first psalm was often counted as merely
 introductory.

04252
 \\Now no more to return to corruption\\ (\\mˆketi mellonta\\
 \\hupostrephein eis diaphthoran\\). No longer about to return as
 Lazarus did. Jesus did not die again and so is the first fruits
 of the resurrection
 # 1Co 15:23; Ro 6:9
 \\He hath spoken\\ (\\eirˆken\\). Present perfect active indicative,
 common way of referring to the permanent utterances of God which
 are on record in the Scriptures. \\The holy and sure blessings of\\
 \\David\\ (\\ta hosia Daueid ta pista\\). See
 # 2Sa 7:13
 Literally, "the holy things of David the trustworthy things." He
 explains "the holy things" at once.

04253
 \\Because\\ (\\dioti\\). Compound conjunction (\\dia, hoti\\) like our
 "because that." The reason for the previous statement about "the
 holy things." \\Thou wilt not give thy holy one to see corruption\\
 (\\ou d“seis ton hosion sou idein diaphthoran\\). Quotation from
 # Ps 16:10
 to show that Jesus did not see corruption in his body, a flat
 contradiction for those who deny the bodily resurrection of
 Jesus.

04254
 \\His own generation\\ (\\idiƒi geneƒi\\). Either locative case, "in his
 own generation" or dative object of \\hupˆretˆsas\\ (served). \\The\\
 \\counsel of God\\ (\\tˆi tou theou boulˆi\\). So here, either the
 dative, the object of \\hupˆretˆsas\\ if \\geneƒi\\ is locative, or the
 instrumental case "by the counsel of God" which again may be
 construed either with \\hupˆretˆsas\\ (having served) or after
 \\ekoimˆthˆ\\ (fell on sleep). Either of the three ways is
 grammatical and makes good sense. \\Koimaomai\\ for death we have
 already had
 # Ac 7:60
 So Jesus
 # Joh 11:11
 and Paul
 # 1Co 15:6,51
 \\Was laid\\ (\\prosetethˆ\\). Was added unto (first aorist passive
 indicative of \\prostithˆmi\\). See the verb in
 # 2:47; 5:14
 This figure for death probably arose from the custom of burying
 families together
 # Ge 15:15; Jud 2:10
 \\Saw corruption\\ (\\eiden diaphthoran\\). As Jesus did not
 # Ac 2:31
 as he shows in verse
 # 37

04255
04256
 \\Through this man\\ (\\dia toutou\\). This very man whom the Jews had
 crucified and whom God had raised from the dead. Remission of
 sins (\\aphesis hamarti“n\\) is proclaimed (\\kataggelletai\\) to you.
 This is the keynote of Paul's message as it had been that of
 Peter at Pentecost
 # 2:38; 5:31; 10:43
 Cf.
 # 26:18
 This glorious message Paul now presses home in his exhortation.

04257
 \\And by him every one that believeth is justified from all things,\\
 \\from which ye could not be justified by the law of Moses\\ (\\kai apo\\
 \\pant“n h“n ouk ˆdunˆthˆte en nom“i M“use“s dikaiothˆnai en tout“i\\
 \\pƒs ho pisteu“n dikaioutai\\). This is a characteristic Greek
 sentence with the principal clause at the end and Pauline to the
 core. A literal rendering as to the order would be: "And from all
 the things from (\\apo\\ not repeated in the Greek, but understood,
 the ablative case being repeated) which ye were not able to be
 justified in this one every one who believes is justified." The
 climax is at the close and gives us the heart of Paul's teaching
 about Christ. "We have here the germ of all that is most
 characteristic in Paul's later teaching. It is the argument of
 the Epistle to Galatians and Romans in a sentence" (Furneaux).
 The failure of the Mosaic law to bring the kind of righteousness
 that God demands is stated. This is made possible in and by (\\en\\)
 Christ alone. Paul's favourite words occur here, \\pisteu“\\,
 believe, with which \\pistis\\, faith, is allied, \\dikaio“\\, to set
 right with God on the basis of faith. In
 # Ro 6:7
 Paul uses \\apo\\ also after \\dikaio“\\. These are key words (\\pisteu“\\
 and \\dikaio“\\) in Paul's theology and call for prolonged and
 careful study if one is to grasp the Pauline teaching. \\Dikaio“\\
 primarily means to make righteous, to declare righteous like
 \\axio“\\, to deem worthy (\\axios\\). But in the end Paul holds that
 real righteousness will come
 # Ro 6-8
 to those whom God treats as righteous
 # Ro 3-5
 though both Gentile and Jew fall short without Christ
 # Ro 1-3
 This is the doctrine of grace that will prove a stumbling block
 to the Jews with their ceremonial works and foolishness to the
 Greeks with their abstract philosophical ethics
 # 1Co 1:23-25
 It is a new and strange doctrine to the people of Antioch.

04258
 \\Beware therefore\\ (\\blepete oun\\). The warning is pertinent. Perhaps
 Paul noticed anger on the faces of some of the rabbis. \\Lest there\\
 \\come upon you\\ (\\mˆ epelthˆi\\). Second aorist active subjunctive
 with the negative final conjunction \\mˆ\\. \\In the prophets\\ (\\en tois\\
 \\prophˆtais\\). The quotation is from the LXX text of
 # Hab 1:5
 The plural here refers to the prophetic collection
 # Lu 24:44; Ac 24:14
 "The Jews of Habakkuk's day had refused to believe in the
 impending invasion by the Chaldeans, and yet it had come"
 (Furneaux).

04259
 \\Ye despisers\\ (\\hoi kataphronˆtai\\). Not in the Hebrew, but in the
 LXX. It is pertinent for Paul's purpose. \\Perish\\ (\\aphanisthˆte\\).
 Or vanish away. First aorist passive imperative. Added by the LXX
 to the Hebrew. \\If one declare it unto you\\ (\\ean tis ekdiˆgˆtai\\
 \\humin\\). Condition of third class with present middle subjunctive,
 if one keep on outlining (double compound, \\ek-di-ˆgeomai\\) it unto
 you. Paul has hurled a thunderbolt at the close.

04260
 \\And as they went out\\ (\\Exiont“n de aut“n\\). Genitive absolute with
 present active participle of \\exeimi\\, to go out, old verb, in the
 N.T. only in
 # Ac 12:42; 17:15; 20:7; 27:43
 As they (Paul and Barnabas) were going out with all the
 excitement and hubbub created by the sermon. \\They besought\\
 (\\parekaloun\\). Imperfect active, inchoative, began to beseech. The
 Textus Receptus inserts wrongly \\ta ethnˆ\\ (the Gentiles) as if the
 Jews were opposed to Paul from the first as some doubtless were.
 But both Jews and Gentiles asked for the repetition of the sermon
 (\\lalˆthˆnai\\, first aorist passive infinitive object of
 \\parekaloun\\ with accusative of general reference). \\The next\\
 \\Sabbath\\ (\\eis to metaxu sabbaton\\). Late use (Josephus, Plutarch,
 etc.) of \\metaxu\\ (\\meta\\ and \\xun\\=\\sun\\) in sense of after or next
 instead of between (sense of \\meta\\ prevailing). Note use of \\eis\\
 for "on" or "by."

04261
 \\When the synagogue broke up\\ (\\lutheisˆs tˆs sunag“gˆs\\). Genitive
 absolute of first aorist passive participle of \\lu“\\. Apparently
 Paul and Barnabas had gone out before the synagogue was formally
 dismissed. \\Of the devout proselytes\\ (\\t“n sebomen“n prosˆlut“n\\).
 Of the worshipping proselytes described in verses
 # 16,25
 as "those who fear God" (cf.
 # 16:14
 employed usually of the uncircumcised Gentiles who yet attended
 the synagogue worship, but the word \\prosˆlutoi\\ (\\pros, ˆlutos\\
 verbal from \\erchomai\\, a new-comer) means usually those who had
 become circumcised (proselytes of righteousness). Yet the rabbis
 used it also of proselytes of the gate who had not yet become
 circumcised, probably the idea here. In the N.T. the word occurs
 only in
 # Mt 23:15; Ac 2:10; 6:5; 13:43
 Many (both Jews and proselytes) followed (\\ˆkolouthˆsan\\,
 ingressive aorist active indicative of \\akolouthe“\\) Paul and
 Barnabas to hear more without waiting till the next Sabbath. So
 we are to picture Paul and Barnabas speaking (\\proslalountes\\, late
 compound, in N.T. only here and
 # 28:20
 to eager groups. \\Urged\\ (\\epeithon\\). Imperfect active of \\peith“\\,
 either descriptive (were persuading) or conative (were trying to
 persuade). Paul had great powers of persuasion
 # 18:4; 19:8,26; 26:28; 28:23; 2Co 5:11; Ga 1:10
 These Jews "were beginning to understand for the first time the
 true meaning of their national history" (Furneaux), "the grace of
 God" to them.

04262
 \\The next Sabbath\\ (\\t“i erchomen“i sabbat“i\\). Locative case, on the
 coming (\\erchomen“i\\, present middle participle of \\erchomai\\)
 Sabbath. So the best MSS., though some have \\echomen“i\\ (present
 middle participle of \\ech“\\ in sense of near, bordering, following
 as in
 # Lu 13:33; Ac 29:15
 \\Almost\\ (\\schedon\\). Old word, but in N.T. only here,
 # Ac 19:26; Heb 9:22
 \\Was gathered together\\ (\\sunˆchthˆ\\). First aorist (effective)
 passive indicative of \\sunag“\\, old and common verb. The "whole
 city" could hardly all gather in the synagogue. Perhaps Paul
 spoke in the synagogue and Barnabas to the overflow outside (see
 verse
 # 46
 It was an eager and earnest gathering "to hear (\\akousai\\, first
 aorist active infinitive of purpose) the word of God" and a great
 opportunity for Paul and Barnabas. The Codex Bezae has it "to
 hear Paul." It was the new preacher (Paul) that drew the big
 crowd. It was a crowd such as will later hang on the words of
 John Wesley and George Whitfield when they preach Jesus Christ.

04263
 \\The Jews\\ (\\hoi Ioudaioi\\). Certainly not the proselytes of verse
 # 43
 Probably many of the Jews that were then favourably disposed to
 Paul's message had reacted against him under the influence of the
 rabbis during the week and evidently on this Sabbath very many
 Gentiles ("almost the whole city," "the multitudes" \\tous ochlous\\)
 had gathered, to the disgust of the stricter Jews. Nothing is
 specifically stated here about the rabbis, but they were beyond
 doubt the instigators of, and the ringleaders in, the opposition
 as in Thessalonica
 # 17:5
 No such crowds (\\ochlous\\) came to the synagogue when they were the
 speakers. \\With jealousy\\ (\\zˆlou\\). Genitive case of \\zˆlos\\ (from
 \\ze“\\, to boil) after \\eplˆsthˆsan\\ (effective first aorist passive
 indicative of \\pimplˆmi\\). Envy and jealousy arise between people
 of the same calling (doctors towards doctors, lawyers towards
 lawyers, preachers towards preachers). So these rabbis boiled
 with jealousy when they saw the crowds gathered to hear Paul and
 Barnabas. \\Contradicted\\ (\\antelegon\\). Imperfect active of \\antileg“\\,
 old verb to speak against, to say a word in opposition to (\\anti\\,
 face to face). It was interruption of the service and open
 opposition in the public meeting. Paul and Barnabas were guests
 by courtesy and, of course, could not proceed further, when
 denied that privilege. \\Blasphemed\\ (\\blasphˆmountes\\). Blaspheming.
 So the correct text without the addition \\antilegontes\\ (repeated
 from \\antelegon\\ above). Common verb in the Gospels for saying
 injurious and harmful things. Doubtless these rabbis indulged in
 unkind personalities and made it plain that Paul and Barnabas
 were going beyond the limitations of pure Judaism in their
 contacts with Gentiles.

04264
 \\Spake out boldly\\ (\\parrˆsiasamenoi\\). First aorist middle
 participle of \\parrˆsiazomai\\, to use freedom in speaking, to
 assume boldness. Both Paul and Barnabas accepted the challenge of
 the rabbis. They would leave their synagogue, but not without a
 word of explanation. \\It was necessary to you first\\ (\\Humin ˆn\\
 \\anagkaion pr“ton\\). They had done their duty and had followed the
 command of Jesus
 # 1:8
 They use the very language of Peter in
 # 3:26
 (\\humin pr“ton\\) "to you first." This position Paul as the apostle
 to the Gentiles will always hold, the Jew first in privilege and
 penalty
 # Ro 1:16; 2:9,10
 \\Ye thrust it from you\\ (\\ap“theisthe auton\\). Present middle
 (indirect, from yourselves) indicative of \\ap“the“\\, to push from.
 Vigorous verb seen already in
 # Ac 7:27,39
 which see. \\Judge yourselves unworthy\\ (\\ouk axious krinete\\
 \\heautous\\). Present active indicative of the common verb \\krin“\\, to
 judge or decide with the reflexive pronoun expressed. Literally,
 Do not judge yourselves worthy. By their action and their words
 they had taken a violent and definite stand. \\Lo, we turn to the\\
 \\Gentiles\\ (\\idou strephometha eis ta ethnˆ\\). It is a crisis (\\idou\\,
 lo): "Lo, we turn ourselves to the Gentiles." Probably also
 aoristic present, we now turn (Robertson, _Grammar_, pp. 864-70).
 \\Strephometha\\ is probably the direct middle (Robertson, _Grammar_,
 pp. 806-08) though the aorist passive \\estraphˆn\\ is so used also
 # 7:39
 It is a dramatic moment as Paul and Barnabas turn from the Jews
 to the Gentiles, a prophecy of the future history of
 Christianity. In
 # Ro 9-11
 Paul will discuss at length the rejection of Christ by the Jews
 and the calling of the Gentiles to be the real (the spiritual)
 Israel.

04265
 \\For so hath the Lord commanded us\\ (\\hout“s gar entetaltai hˆmin ho\\
 \\kurios\\). Perfect middle indicative of \\entell“\\, poetic (Pindar)
 and late verb to enjoin
 # 1:2
 The command of the Lord Paul finds in
 # Isa 49:6
 quoted by Simeon also
 # Lu 2:32
 The conviction of Paul's mind was now made clear by the fact of
 the rejection by the Jews. He could now see more clearly the
 words of the prophet about the Gentiles: The Messiah is declared
 by God in Isaiah to be "a light to the Gentiles" (\\ethn“n\\,
 objective genitive), "a light for revelation to the Gentiles"
 (\\ph“s eis apokalupsin ethn“n\\,
 # Lu 2:32
 So Paul is carrying out the will of God in turning to the
 Gentiles. He will still appeal to the Jews elsewhere as they
 allow him to do so, but not here. \\That thou shouldest be\\ (\\tou\\
 \\einai se\\). Genitive articular infinitive of purpose with the
 accusative of general reference. This is all according to God's
 fixed purpose (\\tetheika\\, perfect active indicative of \\tithˆmi\\).
 \\Unto the uttermost part of the earth\\ (\\he“s eschatou tˆs gˆs\\).
 Unto the last portion (genitive neuter, not feminine) of the
 earth. It is a long time from Paul to now, not to say from Isaiah
 to now, and not yet has the gospel been carried to half of the
 people of earth. God's people are slow in carrying out God's
 plans for salvation.

04266
 \\As the Gentiles heard this they were glad\\ (\\akouonta ta ethnˆ\\
 \\echairon\\). Present active participle of \\akou“\\ and imperfect
 active of \\chair“\\, linear action descriptive of the joy of the
 Gentiles. \\Glorified the word of God\\ (\\edoxazon ton logon tou\\
 \\theou\\). Imperfect active again. The joy of the Gentiles increased
 the fury of the Jews. "The synagogue became a scene of excitement
 which must have been something like the original speaking with
 tongues" (Rackham). The joy of the Gentiles was to see how they
 could receive the higher blessing of Judaism without circumcision
 and other repellent features of Jewish ceremonialism. It was the
 gospel of grace and liberty from legalism that Paul had
 proclaimed. Whether
 # Ga 4:13
 describes this incident or not (the South Galatian theory), it
 illustrates it when Gentiles received Paul as if he were Christ
 Jesus himself. It was triumph with the Gentiles, but defeat with
 the Jews. \\As many as were ordained to eternal life\\ (\\hosoi ˆsan\\
 \\tetagmenoi eis z“ˆn ai“nion\\). Periphrastic past perfect passive
 indicative of \\tass“\\, a military term to place in orderly
 arrangement. The word "ordain" is not the best translation here.
 "Appointed," as Hackett shows, is better. The Jews here had
 voluntarily rejected the word of God. On the other side were
 those Gentiles who gladly accepted what the Jews had rejected,
 not all the Gentiles. Why these Gentiles here ranged themselves
 on God's side as opposed to the Jews Luke does not tell us. This
 verse does not solve the vexed problem of divine sovereignty and
 human free agency. There is no evidence that Luke had in mind an
 _absolutum decretum_ of personal salvation. Paul had shown that
 God's plan extended to and included Gentiles. Certainly the
 Spirit of God does move upon the human heart to which some
 respond, as here, while others push him away. \\Believed\\
 (\\episteusan\\). Summary or constative first aorist active
 indicative of \\pisteu“\\. The subject of this verb is the relative
 clause. By no manner of legerdemain can it be made to mean "those
 who believe were appointed." It was saving faith that was
 exercised only by those who were appointed unto eternal life, who
 were ranged on the side of eternal life, who were thus revealed
 as the subjects of God's grace by the stand that they took on
 this day for the Lord. It was a great day for the kingdom of God.

04267
 \\Was spread abroad\\ (\\diephereto\\). Imperfect passive of \\diapher“\\, to
 carry in different directions (\\dia\\). By the recent converts as
 well as by Paul and Barnabas. This would seem to indicate a stay
 of some months with active work among the Gentiles that bore rich
 fruit. \\Throughout all the region\\ (\\di' holˆs tˆs ch“ras\\). Antioch
 in Pisidia as a Roman colony would be the natural centre of a
 Roman _Regio_, an important element in Roman imperial
 administration. There were probably other _Regiones_ in South
 Galatia (Ramsay, _St. Paul the Traveller and Roman Citizen_, pp.
 102-12).

04268
 \\Urged on\\ (\\par“trunan\\). First aorist (effective) active of
 \\par-otrun“\\, old verb, but here alone in the N.T., to incite, to
 stir up. The Jews were apparently not numerous in this city as
 they had only one synagogue, but they had influence with people
 of prominence, like "the devout women of honourable estate" (\\tas\\
 \\sebomenas gunaikas tas euschˆmonas\\), the female proselytes of
 high station, a late use of an old word used about Joseph of
 Arimathea
 # Mr 15:43
 The rabbis went after these Gentile women who had embraced
 Judaism (cf.
 # Ac 17:4
 in Thessalonica) as Paul had made an appeal to them. The
 prominence of women in public life here at Antioch is quite in
 accord with what we know of conditions in the cities of Asia
 Minor. "Thus women were appointed under the empire as
 magistrates, as presidents of the games, and even the Jews
 elected a woman as Archisynagogos, at least in one instance at
 Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says
 that a majority of the married women were proselytes. Strabo
 (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women
 to the Jewish religion. \\The chief men of the city\\ (\\tous pr“tous\\
 \\tˆs pole“s\\). Probably city officials (the Duumviri, the Praetors,
 the First Ten in the Greek Cities of the east) or other
 "foremost" men, not officials. The rabbis were shrewd enough to
 reach these men (not proselytes) through the women who were
 proselytes of distinction. \\Stirred up a persecution\\ (\\epˆgeiran\\
 \\di“gmon\\). First aorist active indicative of \\epegeir“\\, old verb,
 but in the N.T. only here and
 # 14:2
 Paul seems to allude to this persecution in
 # 2Ti 3:11
 "persecutions, sufferings, what things befell me at Antioch, at
 Iconium, at Lystra, what persecutions I endured." Here Paul had
 perils from his own countrymen and perils from the Gentiles after
 the perils of rivers and perils of robbers on the way from Perga
 # 2Co 11:26
 He was thrice beaten with rods (\\tris erhabdisthˆn\\,
 # 2Co 11:25
 by Roman lictors in some Roman colony. If that was here, then
 Paul and Barnabas were publicly scourged by the lictors before
 they left. Probably the Jews succeeded in making the Roman
 officials look on Paul and Barnabas as disturbers of the public
 peace. So "they cast them out of their borders" (\\exebalon autous\\
 \\apo t“n hori“n aut“n\\). Second aorist active indicative of
 \\ekball“\\, forcible expulsion plainly as public nuisances. Just a
 few days before they were the heroes of the city and now!

04269
 \\But they shook off the dust of their feet against them\\ (\\Hoi de\\
 \\ektinaxamenoi ton koniorton t“n pod“n ep' autous\\). First aorist
 middle (indirect) participle of \\ektinass“\\, to shake out or off.
 Homer uses it for knocking out teeth. In the papyri. The middle
 aorist participle occurs again in
 # 18:6
 and the active imperative with the dust of the feet in
 # Mr 6:11
 # Lu 10:11
 has \\apomassometha\\). and
 # Mt 10:14
 (command of Jesus). It is a dramatic gesture that forbids further
 intercourse. "As a protest against the injustice which cast them
 out. The sandal was taken off and the dust shaken out as a
 symbolic token that the very soil of the country was defiling"
 (Furneaux). \\Unto Iconium\\ (\\eis Ikonion\\). About 45 miles southeast
 from Antioch in Pisidia, at the foot of the Taurus mountains. At
 various times it was reckoned also in Pisidia or Phrygia as well
 as Lycaonia, Phrygian in population and distinguished by Luke
 # Ac 14:6
 from Lystra and Derbe, cities of Lycaonia. As compared with
 Antioch (a Roman colony) it was a native Phrygian town. When the
 province of Galatia was divided, Iconium became the capital of
 Lycaonia and eclipsed Antioch in Pisidia. Strictly speaking at
 this time Lystra and Derbe were cities of Lycaonia-Galatica while
 Iconium was in Phrygia-Galatica (all three in the Roman Province
 of Galatia). It was at the meeting place of several Roman roads
 and on the highway from east to west. It is still a large town
 Konieh with 30,000 population.

04270
 \\And the disciples\\ (\\hoi te\\ or \\hoi de mathˆtai\\). The Gentile
 Christians in Antioch in Pisidia. Persecution had precisely the
 opposite effect to the intention of the Jews for they "were
 filled with joy and the Holy Spirit" (\\eplˆrounto charas kai\\
 \\pneumatos hagiou\\). Imperfect passive, they kept on being filled.
 It had been so before
 # Ac 4:31; 8:4; 9:31; 12:24
 The blood of the martyrs is still the seed of the church.

04271
 \\They entered together\\ (\\kata to auto eiselthein\\). Like \\epi to\\
 \\auto\\ in
 # 3:1
 The infinitive \\eiselthein\\ is the subject of \\egeneto\\. \\So spake\\
 \\that\\ (\\lalˆsai hout“s h“ste\\). Infinitive again parallel to
 \\eiselthein\\. With the result that, actual result here stated with
 \\h“ste\\ and the aorist infinitive \\pisteusai\\ (Robertson, _Grammar_,
 pp. 999f.) rather than \\h“ste\\ and the indicative like
 # Joh 3:16
 It was a tremendous first meeting.

04272
 \\That were disobedient\\ (\\hoi apeithˆsantes\\). First aorist active
 articular participle, not the present \\apeithountes\\ as the Textus
 Receptus has it. But the meaning is probably the Jews that
 disbelieved, rather than that disobeyed. Strictly \\apeithe“\\ does
 mean to disobey and \\apiste“\\ to disbelieve, but that distinction
 is not observed in
 # Joh 3:36
 nor in
 # Ac 19:9; 28:24
 The word \\apeithe“\\ means to be \\apeithˆs\\, to be unwilling to be
 persuaded or to withhold belief and then also to withhold
 obedience. The two meanings run into one another. To disbelieve
 the word of God is to disobey God. \\Made them evil affected\\
 (\\ekak“san\\). First aorist active indicative of \\kako“\\, old verb
 from \\kakos\\, to do evil to, to ill-treat, then in later Greek as
 here to embitter, to exasperate as in
 # Ps 105:32
 and in Josephus. In this sense only here in the N.T. Evidently
 Paul preached the same message as in Antioch for it won both Jews
 and Gentiles, and displeased the rabbis. Codex Bezae adds here
 that "the chiefs of the synagogue and the rulers" brought
 persecution upon Paul and Barnabas just as was argued about
 Antioch. Outside the synagogue the Jews would poison the minds of
 the Gentiles against Paul and Barnabas. "The story of Thecla
 suggests a means, and perhaps the apostles were brought before
 the magistrates on some charge of interference with family life.
 The magistrates however must have seen at once that there was no
 legal case against them; and by a sentence of acquittal or in
 some other way the Lord gave peace" (Rackham). As we have it, the
 story of Paul and Thecla undoubtedly has apocryphal features,
 though Thecla may very well be an historical character here at
 Iconium where the story is located. Certainly the picture of Paul
 herein drawn cannot be considered authentic though a true
 tradition may underlie it: "bald, bowlegged, strongly built,
 small in stature, with large eyes and meeting eyebrows and
 longish nose; full of grace; sometimes looking like a man,
 sometimes having the face of an angel."

04273
 \\Long time therefore\\ (\\hikanon men oun chronon\\). Accusative of
 duration of time (possibly six months) and note \\men oun\\. There is
 an antithesis in \\eschisthˆ de\\ (verse
 # 4
 and in verse
 # 5
 (\\egeneto de\\). After the persecution and vindication there was a
 season of great opportunity which Paul and Barnabas used to the
 full, "speaking boldly" (\\parrˆsiazomenoi\\ as in
 # 13:46
 at Antioch in Pisidia, "in the Lord" (\\epi t“i kuri“i\\), upon the
 basis of the Lord Jesus as in
 # 4:17
 And the Lord Jesus "bore witness to the word of his grace" as he
 always does, "granting signs and wonders to be done by their
 hands" (\\didonti sˆmeia kai terata ginesthai dia t“n cheir“n\\
 \\aut“n\\). Present participle (\\didonti\\) and present infinitive
 (\\ginesthai\\) repetition of both signs and wonders (note both
 words) just as had happened with Peter and John and the other
 apostles
 # 2:43; 4:29; 5:12
 cf.
 # Heb 2:4
 The time of peace could not last forever with such a work of
 grace as this. A second explosion of persecution was bound to
 come and some of the MSS. actually have \\ek deuterou\\ (a second
 time).

04274
 \\But the multitude of the city was divided\\ (\\eschisthˆ de to\\
 \\plˆthos tˆs pole“s\\). First aorist passive indicative of \\schiz“\\,
 old verb to split, to make a schism or factions as Sadducees and
 Pharisees
 # 23:7
 This division was within the Gentile populace. Part held (\\hoi men\\
 \\ˆsan\\), literally "some were with the Jews" (\\sun tois Ioudaiois\\),
 part with the apostles (\\hoi de sun tois apostolois\\). Common
 demonstrative of contrast (\\hoi men, hoi de\\, Robertson, _Grammar_,
 p. 694). The Jewish leaders made some impression on the Gentiles
 as at Antioch in Pisidia and later at Thessalonica
 # 17:4
 This is the first time in the Acts that Paul and Barnabas are
 termed "apostles" (see also verse
 # 14
 Elsewhere in the Acts the word is restricted to the twelve.
 Certainly Luke does not here employ it in that technical sense.
 To have followed Jesus in his ministry and to have seen the Risen
 Christ was essential to the technical use
 # 1:22
 Whether Barnabas had seen the Risen Christ we do not know, but
 certainly Paul had
 # 1Co 9:1; 15:8
 Paul claimed to be an apostle on a par with the twelve
 # Ga 1:1,16-18
 The word originally means simply one sent
 # Joh 13:16
 like messengers of the churches with the collection
 # 2Co 8:23
 The Jews used it of those sent from Jerusalem to collect the
 temple tribute. Paul applies the word to James the Lord's brother
 # Ga 1:19
 to Epaphroditus
 # Php 2:25
 as the messenger of the church in Philippi, to Silvanus and
 Timothy
 # 1Th 2:6; Ac 18:5
 apparently to Apollos
 # 1Co 4:9
 and to Andronicus and Junias
 # Ro 16:6
 He even calls the Judaizers "false apostles"
 # 2Co 11:13

04275
 \\An onset\\ (\\hormˆ\\). A rush or impulse as in
 # Jas 3:4
 Old word, but only twice in the N.T. (here and James). It
 probably denotes not an actual attack so much as the open start,
 the co-operation of both Jews and Gentiles (the disaffected
 portion), "with their rulers" (\\sun tois archousin aut“n\\), that is
 the rulers of the Jewish synagogue
 # 13:27
 The city officials would hardly join in a mob like this, though
 Hackett and Rackham think that the city magistrates were also
 involved as in Antioch in Pisidia
 # 13:50
 \\To entreat them shamefully\\ (\\hubrisai\\). First aorist active
 infinitive of \\hubriz“\\, old verb to insult insolently.
 See note on "Mt 22:6"
 See note on "Lu 18:32"
 \\To stone\\ (\\lithobolˆsai\\). First aorist active infinitive of
 \\lithobole“\\, late verb from \\lithobolos\\ (\\lithos\\, stone, \\ball“\\,
 to throw) to pelt with stones, the verb used of the stoning of
 Stephen
 # 7:58
 See note on "Mt 21:35"
 The plan to stone them shows that the Jews were in the lead and
 followed by the Gentile rabble. "Legal proceedings having failed
 the only resource left for the Jews was illegal violence"
 (Rackham).

04276
 \\They became aware of it\\ (\\sunidontes\\). Second aorist (ingressive)
 active participle of \\sunora“\\ (\\suneidon\\), old word to see
 together, to become conscious of as already in
 # 12:12
 In the N.T. only by Luke and Paul. \\Fled\\ (\\katephugon\\). Second
 aorist (effective) active indicative of \\katapheug“\\, old verb, but
 in the N.T. only here and
 # Heb 6:18
 Paul and Barnabas had no idea of remaining to be stoned (lynched)
 by this mob. It is a wise preacher who always knows when to stand
 his ground and when to leave for the glory of God. Paul and
 Barnabas were following the directions of the Lord Jesus given to
 the twelve on their special tour of Galilee
 # Mt 10:23
 Lystra and Derbe, cities of Lycaonia (still part of the Province
 of Galatia, though in another _Regio_), not far from the base of
 the Black Mountain. Professor Sterrett has apparently identified
 Lystra by an inscription about six hours (18 miles)
 south-southwest from Iconium near the village Khatyn Serai and
 Derbe probably near the village Losta or Zosta though its
 location is really not known. Lystra had been made a colony in
 B.C. 6 and Derbe was the frontier city of the Roman empire in the
 southeast. These are the only cities mentioned, but they were of
 importance and show that Paul kept to his plan of going to
 centres of influence. The new imperial road from Antioch and
 Iconium reached these cities. \\The region round about\\ (\\tˆn\\
 \\perich“ron\\) was "a high table land, ill-watered, bleak, but
 suited for sheep pasture" (Page).

04277
 \\And there they preached the gospel\\ (\\kakei euaggelizomenoi ˆsan\\).
 Periphrastic imperfect middle. We are to think of extensive
 evangelistic work perhaps with the assistance of disciples from
 Antioch and Iconium since Paul and Barnabas could not speak
 Lycaonian. \\Kakei\\ is crasis for \\kai ekei\\.

04278
 \\At Lystra\\ (\\en Lustrois\\). Neuter plural as in
 # 16:2; 2Ti 3:11
 while feminine singular in
 # 14:6,21; 16:1
 There was apparently no synagogue in Lystra and so not many Jews.
 Paul and Barnabas had to do open-air preaching and probably had
 difficulty in being understood by the natives though both Greek
 and Latin inscriptions were discovered here by Professor Sterrett
 in 1885. The incident narrated here (verses
 # 8-18
 shows how they got a real hearing among these rude heathen. \\There\\
 \\sat\\ (\\ekathˆto\\). Imperfect middle of \\kathˆmai\\. Was sitting. This
 case is very much like that in
 # 3:1-11
 healed by Peter. Possibly outside the gate (verse
 # 13
 or some public place. \\Impotent in his feet\\ (\\adunatos tois posin\\).
 Old verbal, but only here in the N.T. in this sense except
 figuratively in
 # Ro 15:1
 Elsewhere it means "impossible"
 # Mt 19:26
 Locative case. Common in medical writers in the sense of
 "impotent." So Tobit 2:10; 5:9. \\Had walked\\ (\\periepatˆsen\\). So
 best MSS., first aorist active indicative "walked," not
 \\periepepatˆkei\\, "had walked" (past perfect active).

04279
 \\The same\\ (\\houtos\\). Just "this one." \\Heard\\ (\\ˆkouen\\). Imperfect
 active, was listening to Paul speaking (\\lalountos\\). Either at the
 gate or in the market place
 # 17:17
 Paul was preaching to such as would listen or could understand
 his Greek (_Koin‚_). Ramsay (_St. Paul the Traveller_, pp. 114,
 116) thinks that the cripple was a proselyte. At any rate he may
 have heard of the miracles wrought at Iconium (verse
 # 3
 and Paul may have spoken of the work of healing wrought by Jesus.
 This man was "no mendicant pretender," for his history was known
 from his birth. \\Fastening his eyes upon him\\ (\\atenisas aut“i\\).
 Just as in
 # 13:9
 of Paul and
 # 1:10
 which see. Paul saw a new hope in the man's eyes and face. \\He had\\
 \\faith\\ (\\echei pistin\\). Present active indicative retained in
 indirect discourse. \\To be made whole\\ (\\tou s“thˆnai\\). Genitive of
 articular first aorist passive infinitive (purpose and result
 combined) of \\s“z“\\, to make sound and also to save. Here clearly
 to make whole or well as in
 # Lu 7:50
 (cf.
 # Ac 3:16; 4:10

04280
 \\Upright\\ (\\orthos\\). Predicate adjective. In this sense Galen and
 Hippocrates frequently use \\orthos\\ (erect, straight). Paul spoke
 in a loud (\\megalˆi\\) voice so that all could hear and know. \\He\\
 \\leaped up and walked\\ (\\hˆlato kai periepatei\\). Rather, He leaped
 up with a single bound and began to walk. The second aorist
 middle indicative (with first aorist vowel \\a\\) of \\hallomai\\ (late
 verb, in papyri) and inchoative imperfect active of \\peripate“\\,
 common verb to walk around. This graphic picture is concealed by
 the usual English rendering. It is possible that Luke obtained
 the vivid report of this incident from Timothy who may have
 witnessed it and who was probably converted during Paul's stay
 here
 # 16:3
 His father was a prominent Greek and his mother Eunice, possibly
 a widow, may have lived here with her mother Lois
 # 2Ti 1:5

04281
 \\Lifted up their voice\\ (\\epˆran tˆn ph“nˆn aut“n\\). First aorist
 active of \\epair“\\. In their excitement they elevated their voices.
 \\In the speech of Lycaonia\\ (\\Lukaonisti\\). Adverb from verb
 \\lukaoniz“\\, to use the language of Lycaonia found here alone, but
 formed regularly like \\Ebraisti\\
 # Joh 5:2
 \\Hellˆnisti\\
 # Ac 21:37
 \\R“maisti\\
 # Joh 19:20
 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. \\In\\
 \\the likeness of men\\ (\\homoi“thentes anthr“pois\\). First aorist
 passive participle of \\homoi“\\, 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_. VIII.
 626). Jupiter (Zeus) had a temple in Lystra.

04282
 \\They called\\ (\\ekaloun\\). Inchoative imperfect began to call.
 \\Barnabas, Jupiter\\ (\\ton Barnaban Dia\\). Because Barnabas was the
 older and the more imposing in appearance. Paul admits that he
 was not impressive in looks
 # 2Co 10:10
 \\And Paul, Mercury\\ (\\ton de Paulon Hermˆn\\). Mercury (\\Hermˆs\\) was
 the messenger of the gods, and the spokesman of Zeus. \\Hermˆs\\ was
 of beautiful appearance and eloquent in speech, the inventor of
 speech in legend. Our word hermeneutics or science of
 interpretation comes from this word
 # Heb 7:2; Joh 1:38
 \\Because he was the chief speaker\\ (\\epeidˆ autos ˆn ho hˆgoumenos\\
 \\tou logou\\). Paul was clearly "the leader of the talk." So it
 seemed a clear case to the natives. If preachers always knew what
 people really think of them! Whether Paul was alluding to his
 experience in Lystra or not in
 # Ga 4:14
 certainly they did receive him as an angel of God, as if
 "Mercury" in reality.

04283
 \\Whose temple was before the city\\ (\\tou ontos pro tˆs p“le“s\\). The
 god (Zeus) is identified with his temple. He had a statue and
 temple there. \\Oxen and garlands\\ (\\taurous kai stemmata\\). Probably
 garlands to put on the oxen before they were slain. It was common
 to sacrifice bullocks to Jupiter and Mercury. \\Would have done\\
 \\sacrifice\\ (\\ˆthelen thuein\\). Imperfect indicative, wanted to offer
 sacrifice. He was planning to do it, and his purpose now became
 plain to Paul and Barnabas.

04284
 \\Having heard\\ (\\akousantes\\). Such elaborate preparation "with the
 multitudes" (\\sun tois ochlois\\) spread rumours and some who spoke
 Greek told Paul and Barnabas. It is possible that the priest of
 Jupiter may have sent a formal request that the visiting "gods"
 might come out to the statue by the temple gates to make it a
 grand occasion. They rent their garments (\\diarrˆxantes\\). First
 aorist active participle from \\diarrˆgnumi\\, old verb to rend in
 two. Like the high priest in
 # Mt 26:65
 as if an act of sacrilege was about to be committed. It was
 strange conduct for the supposed gods! \\Sprang forth\\ (\\exepˆdˆsan\\).
 First aorist (ingressive) active indicative of \\ekpˆda“\\ (note \\ek\\),
 old verb, here only in the N.T. It was all a sign of grief and
 horror with loud outcries (\\krazontes\\).

04285
 \\Sirs\\ (\\andres\\). Literally, Men. Abrupt, but courteous. \\We also are\\
 \\men of like passions with you\\ (\\kai hˆmeis homoiopatheis esmen\\
 \\humin anthr“poi\\). Old adjective from \\homoios\\ (like) and \\pasch“\\,
 to experience. In the N.T. only here and
 # Jas 5:17
 It means "of like nature" more exactly and affected by like
 sensations, not "gods" at all. Their conduct was more serious
 than the obeisance of Cornelius to Peter
 # 10:25
 \\Humin\\ is associative instrumental case. \\And bring you good\\
 \\tidings\\ (\\euaggelizomenoi\\). No "and" in the Greek, just the
 present middle participle, "gospelizing you." They are not gods,
 but evangelists. Here we have Paul's message to a pagan audience
 without the Jewish environment and he makes the same line of
 argument seen in
 # Ac 17:21-32; Ro 1:18-23
 At Antioch in Pisidia we saw Paul's line of approach to Jews and
 proselytes
 # Ac 13:16-41
 \\That ye should turn from these vain things\\ (\\apo tout“n t“n\\
 \\matai“n epistrephein\\). He boldly calls the worship of Jupiter and
 Mercury and all idols "vain" or empty things, pointing to the
 statues and the temple. \\Unto the living God\\ (\\epi theon z“nta\\).
 They must go the whole way. Our God is a live God, not a dead
 statue. Paul is fond of this phrase
 # 2Co 6:16; Ro 9:26
 \\Who made\\ (\\hos epoiˆsen\\). The one God is alive and is the Creator
 of the Universe just as Paul will argue in Athens
 # Ac 17:24
 Paul here quotes
 # Ps 146:6
 and has
 # Ge 1:1
 in mind. See also
 # 1Th 1:9
 where a new allegiance is also claimed as here.

04286
 \\In the generations gone by\\ (\\en tais par“ichˆmenais geneais\\).
 Perfect middle participle from \\paroichomai\\, to go by, old verb,
 here alone in the N.T. \\Suffered\\ (\\eiasen\\). Constative aorist
 active indicative of \\ea“\\ (note syllabic augment). Paul here
 touches God in history as he did just before in creation. God's
 hand is on the history of all the nations (Gentile and Jew), only
 with the Gentiles he withdrew the restraints of his grace in
 large measure
 # Ac 17:30; Ro 1:24,26,28
 judgment enough for their sins. \\To walk in their ways\\
 (\\poreuesthai tais hodois aut“n\\). Present middle infinitive, to go
 on walking, with locative case without \\en\\. This philosophy of
 history does not mean that God was ignorant or unconcerned. He
 was biding his time in patience.

04287
 \\And yet\\ (\\kaitoi\\). Old Greek compound particle (\\kai toi\\). In the
 N.T. twice only, once with finite verb as here, once with the
 participle
 # Heb 4:3
 \\Without witness\\ (\\amarturon\\). Old adjective (\\a\\ privative and
 \\martus\\, witness), only here in the N.T. \\Left\\ (\\aphˆken\\). First
 aorist active (\\k\\ aorist indicative of \\aphiˆmi\\). \\In that he did\\
 \\good\\ (\\agathourg“n\\). Present active causal participle of
 \\agathourge“\\, late and rare verb (also \\agathoerge“\\
 # 1Ti 6:18
 reading of the oldest MSS. here for \\agathopoie“\\, to do good. Note
 two other causal participles here parallel with \\agathourg“n\\,
 viz., \\didous\\ ("giving you") present active of \\did“mi, empipl“n\\
 ("filling") present active of \\empimpla“\\ (late form of
 \\empimplˆmi\\). This witness to God (his doing good, giving rains
 and fruitful seasons, filling your hearts with food and gladness)
 they could receive without the help of the Old Testament
 revelation
 # Ro 1:20
 Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul
 claims the rain and the fruitful (\\karpophorous, karpos\\, and
 \\pher“\\, fruit bearing, old word, here alone in N.T.) seasons as
 coming from God. Lycaonia was often dry and it would be an
 appropriate item. "Mercury, as the God of merchandise, was also
 the dispenser of food" (Vincent). Paul does not talk about laws
 of nature as if they governed themselves, but he sees the living
 God "behind the drama of the physical world" (Furneaux). These
 simple country people could grasp his ideas as he claims
 everything for the one true God. \\Gladness\\ (\\euphrosunˆs\\). Old word
 from \\euphr“n\\ (\\eu\\ and \\phrˆn\\), good cheer. In the N.T. only
 # Ac 2:28
 and here. Cheerfulness should be our normal attitude when we
 consider God's goodness. Paul does not here mention Christ
 because he had the single definite purpose to dissuade them from
 worshipping Barnabas and himself.

04288
 \\Scarce\\ (\\molis\\). Adverb in same sense as old \\mogis\\, from \\molos\\,
 toil. \\Restrained\\ (\\katepausan\\). Effective first aorist active
 indicative of \\katapau“\\, old verb in causative sense to make
 abstain from. \\From doing sacrifice unto them\\ (\\tou mˆ thuein\\
 \\autois\\). Ablative case of the articular infinitive with redundant
 negative after \\katepausan\\, regular Greek idiom (Robertson,
 _Grammar_, pp. 1094, 1171). It had been a harrowing and well-nigh
 a horrible ordeal, but finally Paul had won. If only nobody else
 had interposed!

04289
 \\But there came thither Jews from Antioch and Iconium\\ (\\Epˆlthan de\\
 \\apo Antiocheias kai Ikoniou Ioudaioi\\). Came to or upon them,
 \\epˆlthan\\, second aorist (ingressive) indicative of \\eperchomai\\.
 Whether news of the miracle had reached those cities we do not
 know. These may have been travelling grain merchants. At any rate
 there was an interval in which Paul and Barnabas won some
 disciples (verse
 # 22
 There would be a natural reaction, even revulsion, in the minds
 of many who had come so near to worshipping Paul and Barnabas.
 The pendulum swings easily from one extreme to the other. The
 hostile Jews from Antioch and Iconium may even have followed Paul
 and Barnabas along the fine Roman road on purpose to keep them on
 the run. They had driven them out of Antioch and out of Iconium
 and now appear at Lystra at an opportune moment for their work.
 \\Having persuaded the multitudes\\ (\\peisantes tous ochlous\\). First
 aorist (effective) active participle of \\peith“\\. They had complete
 success with many and struck at the psychological moment. \\They\\
 \\stoned Paul\\ (\\lithasantes ton Paulon\\). First aorist active
 participle of \\lithaz“\\, late verb from \\lithos\\ for throwing stones
 (used by Paul referring to this one incident when alone he was
 stoned,
 # 2Co 11:25
 The wounds inflicted may have left some of the scars (\\stigmata\\)
 mentioned in
 # Ga 6:17
 They stoned Paul as the chief speaker (Mercury) and passed by
 Barnabas (Jupiter). It was a Jewish mode of punishment as against
 Stephen and these Jews knew that Paul was the man that they had
 to deal with. Hackett notes that the Jews with two exceptions
 incited the persecutions which Paul endured. The exceptions were
 in Philippi
 # 16:16-40
 and Ephesus
 # 19:23-41
 \\Dragged him out of the city\\ (\\esuron ex“ tˆs pole“s\\). They hurled
 Stephen outside of the city before stoning him (\\7:58\\). It was a
 hurried and irregular proceeding, but they were dragging
 (imperfect active of \\sur“\\, old verb) Paul out now. \\Supposing that\\
 \\he were dead\\ (\\nomizontes auton tethnˆkenai\\). Present active
 participle with infinitive (second perfect active of \\thnˆsk“\\) in
 indirect discourse with accusative of general reference. The Jews
 are jubilant this time with memories of Paul's escape at Antioch
 and Iconium. The pagan mob feel that they have settled accounts
 for their narrow escape from worshipping two Jewish renegade
 preachers. It was a good day's work for them all. Luke does not
 say that Paul was actually dead.

04290
 \\Stood round about him\\ (\\kukl“sant“n auton\\). Genitive absolute with
 first aorist active participle of \\kuklo“\\, old verb from \\kuklos\\
 (circle, cycle) to make a circle round, to encircle. The would-be
 murderers left and a group of disciples gathered round to see if
 Paul was dead or alive and, if dead, to bury him. In that group
 Timothy may very well have been along with Eunice and Barnabas.
 Timothy, a lad of about fifteen, would not soon forget that
 solemn scene
 # 2Ti 3:11
 But Paul suddenly (apparently a miraculous recovery) rose up
 (\\anastas\\) and entered the city to the surprise and joy of the
 disciples who were willing to brave persecution with Paul. \\With\\
 \\Barnabas\\ (\\sun t“i Barnabƒi\\). With the assistance of Barnabas. It
 was plainly unwise to continue in Lystra so that they set out on
 the next day (\\tˆi epaurion\\, ten times in Acts), shaken and
 bruised as Paul was. Derbe was some forty miles distant, near the
 pass to the Cilician Gates.

04291
 \\When they had preached the gospel to that city\\ (\\euaggelisamenoi\\
 \\tˆn polin ekeinˆn\\). Having evangelized (first aorist middle
 participle) that city, a smaller city and apparently with no
 trouble from the Jews. \\Had made many disciples\\ (\\mathˆteusantes\\
 \\hikanous\\). First aorist active participle of \\mathˆteu“\\ from
 \\mathˆtˆs\\, a learner or disciple. Late verb in Plutarch, to be a
 disciple
 # Mt 27:57
 like
 # Joh 19:38
 and then to disciple (old English, Spenser), to make a disciple
 as in
 # Mt 28:19
 and here. Paul and Barnabas were literally here obeying the
 command of Jesus in discipling people in this heathen city. \\They\\
 \\returned to Lystra and to Iconium, and to Antioch\\ (\\hupestrepsan\\
 \\eis tˆn Lustran kai eis Ikonion kai eis Antiocheian\\). Derbe was
 the frontier city of the Roman empire. The quickest way to return
 to Antioch in Syria would have been by the Cilician Gates or by
 the pass over Mt. Taurus by which Paul and Silas will come to
 Derbe in the second tour
 # Ac 15:41-16:1
 but difficult to travel in winter. But it was necessary to
 revisit the churches in Lystra, Iconium, Antioch in Pisidia and
 to see that they were able to withstand persecution. Paul was a
 Roman citizen though he had not made use of this privilege as yet
 for his own protection. Against mob violence it would count for
 little, but he did not hesitate. Paul had been stoned in Lystra,
 threatened in Iconium, expelled in Antioch. He shows his wisdom
 in conserving his work.

04292
 \\Confirming\\ (\\epistˆrizontes\\). Late verb (in LXX), in N.T. only in
 # Ac 14:22; 15:32,41
 to make more firm, to give additional (\\epi\\) strength. Each time
 in Acts the word is used concerning these churches. \\To continue\\
 \\in the faith\\ (\\emmenein tˆi pistei\\). To remain in with locative,
 old verb. It is possible that \\pistis\\ here has the notion of creed
 as Paul uses it later
 # Col 1:23
 with \\epimen“\\;
 # 1Ti 5:8
 It seems to be here more than trust or belief. These recent
 converts from heathenism were ill-informed, were persecuted, had
 broken family and social ties, greatly needed encouragement if
 they were to hold out. \\We must\\ (\\dei hˆmƒs\\). It does not follow
 from this use of "we" that Luke was present, since it is a
 general proposition applying to all Christians at all times
 # 2Ti 3:12
 Luke, of course, approved this principle. Knowling asks why
 Timothy may not have told Luke about Paul's work. It all sounds
 like quotation of Paul's very language. Note the change of
 construction here after \\parakalountes\\ (infinitive of indirect
 command, \\emmenein\\, but \\hoti dei\\, indirect assertion). They needed
 the right understanding of persecution as we all do. Paul frankly
 warned these new converts in this heathen environment of the many
 tribulations through which they must enter the Kingdom of God
 (the culmination at last) as he did at Ephesus
 # Ac 20:20
 and as Jesus had done
 # Joh 16:33
 These saints were already converted.

04293
 \\And when they had appointed for them elders in every church\\
 (\\cheirotonˆsantes de autois kat' ekklˆsian presbuterous\\). They
 needed also some form of organization, though already churches.
 Note distributive use of \\kata\\ with \\ekklˆsian\\
 # 2:46; 5:42; Tit 1:5
 \\Cheirotone“\\ (from \\cheirotonos\\, extending the hand, \\cheir\\,
 hand, and \\tein“\\, to stretch) is an old verb that originally meant
 to vote by show of the hands, finally to appoint with the
 approval of an assembly that chooses as in
 # 2Co 8:19
 and then to appoint without regard to choice as in Josephus
 (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest
 by Alexander. So in
 # Ac 10:41
 the compound \\procheiratone“\\ is used of witnesses appointed by
 God. But the seven (deacons) were first selected by the Jerusalem
 church and then appointed (\\katastˆsomen\\) by the apostles. That is
 probably the plan contemplated by Paul in his directions to Titus
 # Tit 1:5
 about the choice of elders. It is most likely that this plan was
 the one pursued by Paul and Barnabas with these churches. They
 selected the elders in each instance and Paul and Barnabas
 "ordained" them as we say, though the word \\cheirotone“\\ does not
 mean that. "Elders" were mentioned first in
 # 11:30
 Later Paul will give the requirements expected in these "elders"
 or "bishops"
 # Php 1:1
 as in
 # 1Ti 3:1-7; Tit 1:5-9
 It is fairly certain that these elders were chosen to correspond
 in a general way with the elders in the Jewish synagogue after
 which the local church was largely copied as to organization and
 worship. Paul, like Jesus, constantly worshipped and spoke in the
 synagogues. Already it is plain, as at Antioch in Syria
 # 11:26
 that the Christians can no longer count on the use of the Jewish
 synagogue. They must have an organization of their own. The use
 of the plural here implies what was true at Philippi
 # Php 1:1
 and Ephesus
 # Ac 20:17,28
 that each church (one in each city) "had its college of elders"
 (Hackett) as in Jerusalem
 # 21:18
 Elder (\\presbuteros\\) was the Jewish name and bishop (\\episkopos\\)
 the Greek name for the same office. "Those who are called elders
 in speaking of Jewish communities are called bishops in speaking
 of Gentile communities" (Hackett). Hovey rightly holds against
 Hackett that teaching was a normal function of these elders,
 pastors or bishops as they were variously called
 # 1Ti 3:2; Tit 1:9; 1Co 12:28,30; Eph 4:11
 \\Had prayed with fasting\\ (\\proseuxamenoi meta nˆstei“n\\). It was a
 serious matter, this formal setting apart of these "elders" in
 the churches. So it was done in a public meeting with prayer and
 fasting as when Paul and Barnabas were sent forth from Antioch in
 Syria
 # 13:3
 on this mission tour. \\They commended them to the Lord\\ (\\parethento\\
 \\autous t“i kuri“i\\). Second aorist middle indicative of
 \\paratithˆmi\\. Old and solemn word, to entrust, to deposit as in a
 bank
 # 1Ti 1:18; 2Ti 2:2
 Cf. \\parathˆkˆ\\ in
 # 1Ti 6:20; 2Ti 1:12,14
 It was all that they could now do, to commit them to the Lord
 Jesus. Jesus used this word on the cross
 # Lu 22:32
 \\On whom they had believed\\ (\\eis hon pepisteukeisan\\). Past perfect
 indicative (without augment) of \\pisteu“\\. They had "trusted" in
 Jesus
 # 2Ti 1:12
 and Paul now "entrusts" them to him with confidence. It was a
 solemn and serious occasion in each instance as it always is to
 set apart men for the ministry. These men may not have been ideal
 men for this service, but they were the only ones available and
 they were chosen from the actual membership in each instance, men
 who knew local conditions and problems.

04294
 \\When they had spoken the word in Perga\\ (\\lalˆsantes en Pergˆi ton\\
 \\logon\\). Now they stopped and preached in Perga which they had
 apparently not done before (see
 # 13:13
 After leaving Antioch they passed on through Pisidia, as if
 Antioch was not strictly in Pisidia (see on
 # 13:14
 and into Pamphylia. They crossed from Perga to Attaleia, the port
 of Perga, sixteen miles down the Cestus, and capital of
 Pamphylia, to find a ship for Antioch in Syria. It is now called
 Adala and for long was the chief harbour of the south coast of
 Asia Minor. We do not know why they did not revisit Cyprus,
 perhaps because no permanent Gentile churches were founded there.

04295
04296
 \\They sailed away to Antioch\\ (\\apepleusan eis Antiocheian\\).
 Effective aorist active indicative of \\apople“\\, to sail off. They
 had been gone some eighteen months. \\They had been committed\\ (\\ˆsan\\
 \\paradedomenoi\\). Periphrastic past perfect passive of \\paradid“mi\\,
 old and common verb. High and serious thoughts filled the hearts
 of these first returned missionaries as they neared home. The
 grace of God had been with them. They had fulfilled (\\eplˆr“san\\)
 the work to which they had been set apart by the Holy Spirit with
 the prayers of the Antioch church. They now had a wondrous story
 to tell.

04297
 \\Gathered the church together\\ (\\sunagagontes tˆn ekklˆsian\\). Second
 aorist active participle of \\sunag“\\. It "was the first missionary
 meeting in history" (Furneaux). It was not hard to get the church
 together when the news spread that Paul and Barnabas had
 returned. "The suitability of the Gospel to become the religion
 of the world had not before been put to the test" (Furneaux).
 Doubtless many "wise-acres" had predicted failure as they did for
 William Carey and for Adoniram Judson and Luther Rice. \\Rehearsed\\
 (\\anˆggellon\\). Imperfect active. It was a long story for they had
 many things to tell of God's dealings "with them" (\\met' aut“n\\)
 for God had been "with them" all the while as Jesus had said he
 would be
 # Mt 28:20
 \\meth' h–m“n\\). Paul could recount some of the details given later
 in
 # 2Co 11
 \\And how\\ (\\kai hoti\\). Or "and that" in particular, as the upshot of
 it all. \\He had opened a door of faith unto the Gentiles\\ (\\ˆnoixen\\
 \\tois ethnesin thuran piste“s\\). Three times in Paul's Epistles
 # 1Co 16:9; 2Co 2:12; Col 4:3
 he employed the metaphor of "door," perhaps a reminiscence of the
 very language of Paul here. This work in Galatia gained a large
 place in Paul's heart
 # Ga 4:14
 The Gentiles now, it was plain, could enter the kingdom of God
 (verse
 # 22
 through the door of faith, not by law or by circumcision or by
 heathen philosophy or mythology.

04298
 \\And they tarried no little time\\ (\\dietribon de chronon ouk\\
 \\oligon\\). Imperfect active of \\diatrib“\\, old verb to rub hard, to
 consume, with accusative of extent of time. It was a happy time
 of fellowship. The experiment entered upon by the church of
 Antioch was now a pronounced success. It was at the direct
 command of the Holy Spirit, but they had prayed for the absent
 missionaries and rejoiced at their signal success. There is no
 sign of jealousy on the part of Barnabas when Paul returns as the
 chief hero of the expedition. A new corner has been turned in the
 history of Christianity. There is a new centre of Christian
 activity. What will Jerusalem think of the new developments at
 Antioch? Paul and Barnabas made no report to Jerusalem.

04299
 \\And certain men came down from Judea\\ (\\kai tines katelthontes apo\\
 \\tˆs Ioudaias\\). Evidently the party of the circumcision in the
 church in Jerusalem
 # 11:2
 had heard of the spread of the gospel among the Gentiles in
 Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia,
 Lycaonia). Possibly John Mark after his desertion at Perga
 # 13:13
 told of this as one of his reasons for coming home. At any rate
 echoes of the jubilation in Antioch in Syria would be certain to
 reach Jerusalem. The Judaizers in Jerusalem, who insisted that
 all the Gentile Christians must become Jews also, had acquiesced
 in the case of Cornelius and his group
 # 11:1-18
 after plain proof by Peter that it was the Lord's doing. But they
 had not agreed to a formal campaign to turn the exception into
 the rule and to make Christianity mainly Gentile with a few Jews
 instead of mainly Jewish with a few Gentiles. Since Paul and
 Barnabas did not come up to Jerusalem, the leaders among the
 Judaizers decided to go down to Antioch and attack Paul and
 Barnabas there. They had volunteered to go without church action
 in Jerusalem for their activity is disclaimed by the conference
 # Ac 15:24
 In
 # Ga 2:4
 Paul with some heat describes these Judaizers as "false brethren,
 secretly introduced who sneaked in to spy out our liberty." It is
 reasonably certain that this visit to Jerusalem described in
 # Ga 2:1-10
 is the same one as the Jerusalem Conference in Acts
 # 15:5-29
 in spite of the effort of Ramsay to identify it with that in
 # 11:29
 Paul in Galatians is not giving a list of his visits to
 Jerusalem. He is showing his independence of the twelve apostles
 and his equality with them. He did not see them in
 # 11:29
 but only "the elders." In
 # Ac 15
 Luke gives the outward narrative of events, in
 # Ga 2:1-10
 Paul shows us the private interview with the apostles when they
 agreed on their line of conduct toward the Judaizers. In
 # Ga 2:2
 by the use of "them" (\\autois\\) Paul seems to refer to the first
 public meeting in Acts before the private interview that came in
 between verses
 # 15:5-6
 If we recall the difficulty that Peter had on the subject of
 preaching the gospel to the heathen
 # 10:1-11:18
 we can the better understand the attitude of the Judaizers. They
 were men of sincere convictions without a doubt, but they were
 obscurantists and unable and unwilling to receive new light from
 the Lord on a matter that involved their racial and social
 prejudices. They recalled that Jesus himself had been circumcised
 and that he had said to the Syro-Phoenician woman that he had
 come only save to the lost sheep of the house of Israel
 # Mt 15:24
 They argued that Christ had not repealed circumcision. So one of
 the great religious controversies of all time was begun, that
 between spiritual religion and ritualistic or ceremonial
 religion. It is with us yet with baptism taking the place of
 circumcision. These self-appointed champions of circumcision for
 Gentile Christians were deeply in earnest. \\Taught the brethren\\
 (\\edidaskon tous adelphous\\). Inchoative imperfect active, began to
 teach and kept it up. Their attitude was one of supercilious
 superiority. They probably resented the conduct of Barnabas, who,
 when sent by the Church in Jerusalem to investigate the
 conversion of the Greeks in Antioch
 # 11:20-26
 did not return and report till a strong church had been
 established there with the help of Saul and only then with a big
 collection to confuse the issue. Paul and Barnabas were on hand,
 but the Judaizers persisted in their efforts to force their views
 on the church in Antioch. It was a crisis. \\Except ye be\\
 \\circumcised after the custom of Moses, ye cannot be saved\\ (\\ean me\\
 \\peritmˆthˆte t“i ethei M“use“s, ou dunasthe s“thˆnai\\). There was
 the dictum of the Judaizers to the Gentiles. Paul and Barnabas
 had been circumcised. This is probably the precise language
 employed, for they spoke in Greek to these Greeks. It is a
 condition of the third class (undetermined, but with prospect of
 being determined, \\ean\\ plus the first aorist passive subjunctive
 of \\peritemn“\\). There was thus hope held out for them, but only on
 condition that they be circumcised. The issue was sharply drawn.
 The associative instrumental case (\\t“i ethei\\) is customary.
 "Saved" (\\s“thˆnai\\) here is the Messianic salvation. This doctrine
 denied the efficacy of the work of Christ.