rwp - Acts:14:1-7

rwp@Acts:14:1 @{They entered together} (\kata to auto eiselthein\). Like \epi to auto\ in strkjv@3:1|. The infinitive \eiselthein\ is the subject of \egeneto\. {Songs:spake that} (\lalsai houts hste\). Infinitive again parallel to \eiselthein\. With the result that, actual result here stated with \hste\ and the aorist infinitive \pisteusai\ (Robertson, _Grammar_, pp. 999f.) rather than \hste\ and the indicative like strkjv@John:3:16|. It was a tremendous first meeting.

rwp@Acts:14:2 @{That were disobedient} (\hoi apeithsantes\). 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 strkjv@John:3:36| nor in strkjv@Acts:19:9; strkjv@28:24|. The word \apeithe\ means to be \apeiths\, 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} (\ekaksan\). 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 strkjv@Psalms: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."

rwp@Acts:14:3 @{Long time therefore} (\hikanon men oun chronon\). Accusative of duration of time (possibly six months) and note \men oun\. There is an antithesis in \eschisth 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" (\parrsiazomenoi\ as in strkjv@13:46| at Antioch in Pisidia, "in the Lord" (\epi ti kurii\), upon the basis of the Lord Jesus as in strkjv@4:17f|. 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 smeia kai terata ginesthai dia tn cheirn autn\). 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; strkjv@4:29f.; strkjv@5:12|; cf. strkjv@Hebrews: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).

rwp@Acts:14:4 @{But the multitude of the city was divided} (\eschisth de to plthos ts poles\). 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 san\), 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 (17:4f.|). 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 (1:22f.|). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Corinthians:9:1f.; strkjv@15:8|). Paul claimed to be an apostle on a par with the twelve (Galatians:1:1,16-18|). The word originally means simply one sent (John:13:16|) like messengers of the churches with the collection (2Corinthians: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 (Galatians:1:19|), to Epaphroditus (Phillipians:2:25|) as the messenger of the church in Philippi, to Silvanus and Timothy (1Thessalonians:2:6; strkjv@Acts:18:5|), apparently to Apollos (1Corinthians:4:9|), and to Andronicus and Junias (Romans:16:6f.|). He even calls the Judaizers "false apostles" (2Corinthians:11:13|).

rwp@Acts:14:5 @{An onset} (\horm\). A rush or impulse as in strkjv@James: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 autn\), 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 on ¯Matthew:22:6; strkjv@Luke:18:32|. {To stone} (\lithobolsai\). 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 on ¯Matthew: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).

rwp@Acts:14:6 @{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 strkjv@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 strkjv@Hebrews: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 (Matthew: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} (\tn perichron\) was "a high table land, ill-watered, bleak, but suited for sheep pasture" (Page).

rwp@Acts:14:7 @{And there they preached the gospel} (\kakei euaggelizomenoi san\). 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\.