King James Version
Acts 14
28 verses with commentary
Paul and Barnabas in Iconium
And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
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They went both together into the synagogue—Paul and Barnabas maintained their pattern of synagogue evangelism, demonstrating continuity between Judaism and Christianity. The phrase so spake (Greek lalēsai houtōs) emphasizes rhetorical power and Spirit-anointed persuasiveness, not mere eloquence. The result—a great multitude both of the Jews and also of the Greeks believed—shows the gospel transcending ethnic barriers. The 'Greeks' (Ἑλλήνων) were God-fearing Gentiles already attached to the synagogue, prepared by monotheism for Messiah's claims.
But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
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The unbelieving Jews stirred up the Gentiles—The Greek ēgeiran (stirred up) suggests deliberate agitation, arousing latent hostility. Made their minds evil affected translates ekakōsan tas psychas (poisoned the souls), depicting systematic corruption of attitudes through slander. This reveals how religious opposition weaponizes community sentiment against Christ's witnesses. The 'unbelieving Jews' (hoi apeithēsantes Ioudaioi—the disobedient Jews) shows unbelief as active rebellion, not passive doubt. Their tactics converted theological disagreement into civic persecution.
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.
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Long time therefore abode they speaking boldly in the Lord—The Greek parrhēsiazomenoi (speaking boldly) describes fearless, frank speech despite opposition, a term repeatedly used in Acts for Spirit-empowered witness under pressure. The phrase in the Lord shows their boldness derived from union with Christ, not personal courage. The Lord's response—granted signs and wonders to be done by their hands—authenticated their message with divine credentials. These sēmeia kai terata (signs and wonders) validated apostolic authority, demonstrating that God endorsed their controversial gospel.
But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
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The multitude of the city was divided—The Greek eschisthē to plēthos uses the verb 'schizō' (split, divide), from which we get 'schism.' The gospel inevitably creates division, fulfilling Jesus' prophecy that He came to bring not peace but a sword (Matthew 10:34). Some held with the Jews (the opposing party), others with the apostles. Luke's use of 'apostles' here (not just 'them') elevates Barnabas alongside Paul as commissioned messengers, though technically only Paul held formal apostolic office. This division wasn't compromise failure but gospel fruit—Christ forces decision.
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,
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An assault made... to use them despitefully, and to stone them—The Greek hormē (assault) suggests violent rushing or hostile momentum, not merely verbal threats. Use them despitefully translates hybrisai (to outrage, insult violently), denoting shameful treatment and physical abuse. Stone them reveals the Jewish faction's influence, since stoning was Mosaic punishment for blasphemy. This joint attack—both of the Gentiles, and also of the Jews with their rulers—shows unprecedented coalition against the apostles. The inclusion of 'rulers' indicates official sanction was sought, making this attempted lynching semi-legal.
They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
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They were ware of it, and fled—The apostles' strategic retreat demonstrates wisdom, not cowardice. The Greek synidontes (being aware) suggests advance warning, possibly from converts. Jesus had instructed His disciples to flee persecution when possible (Matthew 10:23). Lystra and Derbe, cities of Lycaonia—fleeing to these less sophisticated cities provided temporary safety but also new mission fields. The phrase and unto the region that lieth round about shows continued evangelistic purpose during retreat. Flight wasn't abandonment but tactical repositioning for continued ministry.
And there they preached the gospel .
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And there they preached the gospel—This brief verse captures the missionaries' single-minded focus. The Greek euangelizomenoi ēsan (they were gospelizing) uses imperfect tense, indicating continuous, ongoing proclamation. Neither persecution in Iconium nor unfamiliar territory in Lycaonia deterred their mission. The simplicity of Luke's statement emphasizes that gospel proclamation was their non-negotiable calling—circumstances changed, but mission remained constant. The verb euangelizō (proclaim good news) appears repeatedly in Acts as the church's core activity.
A Cripple Healed at Lystra
And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:
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A certain man at Lystra, impotent in his feet—Luke's medical precision appears in his description: adynatos tois posin (powerless in the feet), being a cripple from his mother's womb (Greek cholos ek koilias mētros autou), who never had walked. This threefold emphasis—congenital condition, lifelong disability, complete inability—establishes that only supernatural power could heal him. The detail parallels Peter's healing of the lame man (Acts 3:2), showing Paul possessed equal apostolic authority. The man's condition symbolizes humanity's spiritual helplessness apart from divine intervention.
The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,
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The same heard Paul speak—The crippled man's faith arose from hearing gospel proclamation, illustrating Romans 10:17: 'faith cometh by hearing.' Paul's action—stedfastly beholding him (Greek atenisas autō)—describes intense, penetrating gaze, the same verb used of Peter's look at the lame man (Acts 3:4). Paul perceived that he had faith to be healed (Greek echei pistin tou sōthēnai). The verb sōthēnai means both physical healing and spiritual salvation, showing how physical miracles in Acts point to spiritual redemption. Paul's discernment parallels Jesus' recognition of faith before healing.
Said with a loud voice, Stand upright on thy feet. And he leaped and walked.
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Stand upright on thy feet (στῆθι ἐπὶ τοὺς πόδας σου ὀρθός)—Paul's command demonstrates apostolic authority mirroring Christ's healing ministry. The Greek orthos (upright) emphasizes complete restoration, not merely assistance to stand. The man's immediate response—he leaped and walked (ἥλατο καὶ περιεπάτει)—echoes Isaiah 35:6's messianic promise: 'then shall the lame man leap as an hart.' This miracle at Lystra parallels Peter's healing in Acts 3:8, establishing Paul's apostleship through Christ's continued works.
Paul's loud voice (φωνῇ μεγάλῃ) proclaimed healing publicly, creating unavoidable witness to God's power. The immediate physical transformation—from lifelong lameness to leaping—left no room for gradual improvement or psychological explanation.
Paul's loud voice (φωνῇ μεγάλῃ) proclaimed healing publicly, creating unavoidable witness to God's power. The immediate physical transformation—from lifelong lameness to leaping—left no room for gradual improvement or psychological explanation.
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.
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The crowd's response—The gods are come down to us in the likeness of men—reveals pagan mythology's grip on Lycaonian thinking. Speaking in the speech of Lycaonia (Λυκαονιστὶ) meant Paul and Barnabas initially didn't understand the danger, creating dramatic irony. Local legend held that Zeus and Hermes had visited this region disguised as men, refused hospitality, and destroyed the inhabitants—only Baucis and Philemon survived by welcoming them.
The Greek homoiōthentes (made like) shows they believed deity temporarily assumed human form, not incarnation. This polytheistic interpretation completely missed the miracle's true significance: the God of Israel healing through His messengers.
The Greek homoiōthentes (made like) shows they believed deity temporarily assumed human form, not incarnation. This polytheistic interpretation completely missed the miracle's true significance: the God of Israel healing through His messengers.
And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.
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They called Barnabas, Jupiter; and Paul, Mercurius—The assignment reveals ancient rhetorical expectations. Zeus (Jupiter) was king of gods, typically silent and majestic. Hermes (Mercury/Mercurius) was the messenger god and patron of eloquence. The Greek ho hēgoumenos tou logou (the chief speaker) explains Paul's identification with Hermes: his speaking role matched the herald deity.
Barnabas's apparently commanding physical presence (suggested by Zeus identification) contrasts with Paul's described weakness (2 Corinthians 10:10). This pagan theological framework completely inverted gospel truth—rather than recognizing the one true God, they multiplied deities.
Barnabas's apparently commanding physical presence (suggested by Zeus identification) contrasts with Paul's described weakness (2 Corinthians 10:10). This pagan theological framework completely inverted gospel truth—rather than recognizing the one true God, they multiplied deities.
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.
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The priest of Jupiter, which was before their city—The temple's location ('before their city,' πρὸ τῆς πόλεως) suggests a prominent sanctuary at Lystra's gates. The oxen and garlands (ταύρους καὶ στέμματα) indicate full sacrificial ritual: flower-crowned bulls for major deity worship. The Greek ethelen (would have done) shows official religious establishment mobilizing for what they considered divine visitation.
This wasn't spontaneous crowd enthusiasm but organized cultic response. The priest's involvement escalated the situation from popular acclaim to institutional idolatry, forcing Paul and Barnabas into crisis intervention.
This wasn't spontaneous crowd enthusiasm but organized cultic response. The priest's involvement escalated the situation from popular acclaim to institutional idolatry, forcing Paul and Barnabas into crisis intervention.
Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,
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They rent their clothes (διαρρήξαντες τὰ ἱμάτια αὐτῶν)—This dramatic gesture expressed horror at blasphemy, following Jewish custom when hearing God's name profaned (see Matthew 26:65). The apostles' violent response—tearing garments and running in among the people, crying out—demonstrates their anguish at being treated as deity. The Greek eisepēdēsan (rushed in) conveys urgent intervention to stop catastrophic sin.
Paul and Barnabas's reaction contrasts sharply with Herod Agrippa I's acceptance of divine acclamation (Acts 12:21-23), which brought God's immediate judgment. True apostles reject worship; false apostles cultivate it.
Paul and Barnabas's reaction contrasts sharply with Herod Agrippa I's acceptance of divine acclamation (Acts 12:21-23), which brought God's immediate judgment. True apostles reject worship; false apostles cultivate it.
And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein :
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Paul's emphatic rejection of worship ('We also are men of like passions with you') establishes the unbridgeable distinction between human servants and divine Lord. The call to 'turn from these vanities unto the living God' presents the gospel as radical monotheism. The creational theology ('which made heaven, and earth, and the sea') provides natural revelation foundation for evangelism.
Who in times past suffered all nations to walk in their own ways.
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Who in times past suffered all nations to walk in their own ways—Paul's sermon introduces the biblical theology of divine forbearance toward Gentile ignorance. The Greek eiasen (suffered/allowed) doesn't imply approval but judicial patience, echoing Romans 3:25's 'passing over' of sins. All nations (πάντα τὰ ἔθνη) contrasts with Israel's covenantal privilege, yet God's restraint wasn't abandonment but measured delay before gospel proclamation to Gentiles.
This times past (γενεαῖς ταῖς παρῳχημέναις, 'generations gone by') refers to the pre-gospel era when God primarily worked through Israel while allowing pagan nations relative autonomy. Now, Paul's presence announces the 'times of ignorance' (Acts 17:30) have ended.
This times past (γενεαῖς ταῖς παρῳχημέναις, 'generations gone by') refers to the pre-gospel era when God primarily worked through Israel while allowing pagan nations relative autonomy. Now, Paul's presence announces the 'times of ignorance' (Acts 17:30) have ended.
Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.
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He left not himself without witness (οὐκ ἀμάρτυρον αὑτὸν ἀφῆκεν)—Despite nations walking in their own ways, God provided general revelation through creation. The rain from heaven, and fruitful seasons (ὑετοὺς...καιροὺς καρποφόρους) demonstrate providential care, echoing Psalm 145:15-16 and anticipating Romans 1:20's testimony of creation. The Greek agathourgeō (doing good) describes God's beneficent character revealed through common grace.
Filling our hearts with food and gladness (ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης) appeals to universal human experience—everyone has tasted God's goodness, whether acknowledged or not. This natural theology provides evangelistic common ground without compromising special revelation's necessity.
Filling our hearts with food and gladness (ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης) appeals to universal human experience—everyone has tasted God's goodness, whether acknowledged or not. This natural theology provides evangelistic common ground without compromising special revelation's necessity.
And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.
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With these sayings scarce restrained they the people (μόλις κατέπαυσαν τοὺς ὄχλους)—The Greek molis (scarce/with difficulty) reveals how narrowly disaster was averted. Even after explaining they were mere men, after appealing to natural revelation, the crowd's pagan devotion nearly overpowered reason. The verb katepausan (restrained) suggests forceful prevention, not gentle persuasion.
This verse exposes idolatry's tenacious grip: seeing a miracle, the Lycaonians preferred their familiar polytheism to the foreign proclamation of the living God. Truth barely overcame momentum toward false worship, foreshadowing the violent reversal about to occur.
This verse exposes idolatry's tenacious grip: seeing a miracle, the Lycaonians preferred their familiar polytheism to the foreign proclamation of the living God. Truth barely overcame momentum toward false worship, foreshadowing the violent reversal about to occur.
And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.
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The shocking reversal - from attempted worship (verse 18) to stoning Paul - demonstrates crowd volatility and the opposition's influence. Jews from Antioch and Iconium traveled significant distances to oppose Paul, showing determined resistance to the gospel. Paul's survival after stoning (they 'supposed he had been dead') demonstrates either divine protection or remarkable resilience.
Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.
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As the disciples stood round about him, he rose up—After being stoned and dragged outside the city as dead, Paul's recovery was either miraculous preservation or resurrection. The Greek simply states anastas (rising up), the same word used for resurrection, leaving the nature of recovery ambiguous. That he came into the city (εἰσῆλθεν εἰς τὴν πόλιν) immediately after attempted murder demonstrates apostolic courage matching Christ's resolve toward Jerusalem.
The next day he departed with Barnabas to Derbe—Paul's swift departure balanced courage with wisdom, not testing God's protection needlessly. His physical resilience and mental fortitude to continue missionary work after near-death reveals grace sustaining those called to suffering witness.
The next day he departed with Barnabas to Derbe—Paul's swift departure balanced courage with wisdom, not testing God's protection needlessly. His physical resilience and mental fortitude to continue missionary work after near-death reveals grace sustaining those called to suffering witness.
The Return to Antioch
And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, had taught many: Gr. had made many disciples
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When they had preached the gospel to that city, and had taught many (εὐαγγελισάμενοί τε τὴν πόλιν ἐκείνην καὶ μαθητεύσαντες ἱκανούς)—The verb mathēteuō (made disciples) indicates successful gospel work in Derbe despite recent persecution. Then they returned again to Lystra, and to Iconium, and Antioch—this requires careful attention. Paul intentionally revisited cities where he'd faced violence, strengthening new believers at personal risk.
This return journey demonstrates apostolic priorities: establishing converts mattered more than personal safety. The geographical backtracking through hostile territory reveals Paul's pastoral heart, refusing to abandon new disciples to navigate persecution alone. This pattern of return visits became standard Pauline practice (Acts 15:36, 18:23).
This return journey demonstrates apostolic priorities: establishing converts mattered more than personal safety. The geographical backtracking through hostile territory reveals Paul's pastoral heart, refusing to abandon new disciples to navigate persecution alone. This pattern of return visits became standard Pauline practice (Acts 15:36, 18:23).
Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
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Paul's message 'we must through much tribulation enter into the kingdom of God' presents suffering as normative Christian experience, not exceptional. The Greek 'dei' (must) indicates divine necessity, not optional hardship. This realistic discipleship contrasts modern prosperity gospel, emphasizing that kingdom glory comes through present tribulation.
And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
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Paul and Barnabas's 'ordaining of elders in every church' established local leadership before departing. The combination of prayer and fasting with this appointment shows the serious spiritual nature of leadership selection. The phrase 'commended them to the Lord, on whom they believed' indicates both the leaders' and churches' ultimate dependence on Christ rather than apostolic presence.
And after they had passed throughout Pisidia, they came to Pamphylia.
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After they had passed throughout Pisidia, they came to Pamphylia. Paul and Barnabas's return journey through Asia Minor demonstrates apostolic strategy: revisiting churches to strengthen disciples. The Greek dierchomai (διέρχομαι, "passed throughout") suggests thorough ministry, not mere transit. Pisidia was a rugged highland region where they'd faced persecution in Antioch (Acts 13:50-51). Rather than avoiding danger zones, they courageously retraced steps to consolidate gospel gains.
Pamphylia was a coastal region on the Mediterranean where John Mark had earlier abandoned the mission (Acts 13:13), a defection that would later cause sharp contention (Acts 15:36-40). The missionaries' return through these regions fulfilled Jesus' Great Commission pattern: preach, make disciples, establish churches. Their geographical movements reveal strategic gospel advance—penetrating inland highlands, then consolidating coastal areas, creating networks of Spirit-filled communities that would carry witness forward.
Pamphylia was a coastal region on the Mediterranean where John Mark had earlier abandoned the mission (Acts 13:13), a defection that would later cause sharp contention (Acts 15:36-40). The missionaries' return through these regions fulfilled Jesus' Great Commission pattern: preach, make disciples, establish churches. Their geographical movements reveal strategic gospel advance—penetrating inland highlands, then consolidating coastal areas, creating networks of Spirit-filled communities that would carry witness forward.
And when they had preached the word in Perga, they went down into Attalia:
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And when they had preached the word in Perga, they went down into Attalia. This seemingly simple travel notice reveals important principles about apostolic ministry. "Preached the word" (lalēsantes ton logon, λαλήσαντες τὸν λόγον) indicates faithful proclamation of the gospel message. Perga was a significant city in Pamphylia where John Mark had earlier deserted Paul and Barnabas (Acts 13:13), creating a notable absence in their initial ministry there.
The return to Perga demonstrates completion and thoroughness—they now evangelize a city they had previously only passed through. This shows apostolic commitment to strategic gospel advancement, ensuring regions received adequate witness. The phrase "went down to Attalia" is geographically accurate; Attalia was a seaport on the coast, lower in elevation than inland Perga, and served as the departure point for their return voyage to Syrian Antioch.
This verse, though brief, illustrates the systematic nature of Paul's missionary methodology. Rather than random wandering, the apostles followed deliberate plans to establish churches in key population centers. The mention of specific cities also provides historical verification of Luke's careful historical research. Every location mentioned in Acts has been archaeologically verified, demonstrating the historical reliability of Luke's account.
The return to Perga demonstrates completion and thoroughness—they now evangelize a city they had previously only passed through. This shows apostolic commitment to strategic gospel advancement, ensuring regions received adequate witness. The phrase "went down to Attalia" is geographically accurate; Attalia was a seaport on the coast, lower in elevation than inland Perga, and served as the departure point for their return voyage to Syrian Antioch.
This verse, though brief, illustrates the systematic nature of Paul's missionary methodology. Rather than random wandering, the apostles followed deliberate plans to establish churches in key population centers. The mention of specific cities also provides historical verification of Luke's careful historical research. Every location mentioned in Acts has been archaeologically verified, demonstrating the historical reliability of Luke's account.
And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
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Thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. The missionaries' return to their sending church demonstrates accountability and partnership in gospel work. The Greek paradothentes (παραδοθέντες, "recommended") means "handed over, committed," emphasizing the church's role in commissioning. They were commended to the grace of God (τῇ χάριτι τοῦ θεοῦ)—not to their own abilities but to divine enabling. Charis (grace) here means God's empowering favor for mission.
For the work which they fulfilled (εἰς τὸ ἔργον ὃ ἐπλήρωσαν)—the aorist verb plēroō (fulfilled, completed) indicates successful mission completion. They didn't abandon their assignment despite persecution, stoning, and opposition. This establishes the local church as the proper sending and receiving agency for missionaries, not independent operators. The phrase "from whence they had been" emphasizes returning to origins, closing the missional circle with testimony of God's faithfulness.
For the work which they fulfilled (εἰς τὸ ἔργον ὃ ἐπλήρωσαν)—the aorist verb plēroō (fulfilled, completed) indicates successful mission completion. They didn't abandon their assignment despite persecution, stoning, and opposition. This establishes the local church as the proper sending and receiving agency for missionaries, not independent operators. The phrase "from whence they had been" emphasizes returning to origins, closing the missional circle with testimony of God's faithfulness.
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.
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The missionaries' report upon returning emphasized 'how he had opened the door of faith unto the Gentiles,' attributing success to God's action. The metaphor of God 'opening the door' shows divine initiative in creating gospel opportunities. Their rehearsal of 'all that God had done with them' demonstrates accountability and partnership with the sending church.
And there they abode long time with the disciples.
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And there they abode long time with the disciples—After completing their first missionary journey (Acts 13-14), Paul and Barnabas remained in Antioch (διέτριβον, dietribon, 'they spent time') with the church that had originally commissioned them. This extended stay (χρόνον οὐκ ὀλίγον, chronon ouk oligon, 'not a little time'—likely a year or more) was strategic: it allowed them to disciple new believers, strengthen the church, and report on God's work among the Gentiles.
This verse bridges the end of the first missionary journey with the Jerusalem Council (Acts 15), where the issue of Gentile salvation without circumcision would be definitively addressed. The phrase emphasizes the importance of remaining with disciples after evangelism—church planting was never merely about conversions, but about establishing mature communities of faith.
This verse bridges the end of the first missionary journey with the Jerusalem Council (Acts 15), where the issue of Gentile salvation without circumcision would be definitively addressed. The phrase emphasizes the importance of remaining with disciples after evangelism—church planting was never merely about conversions, but about establishing mature communities of faith.