Acts 14:22 Kommentar

We have, in this chapter, a further account of the progress of the gospel, by the ministry of Paul and Barnabas among the Gentiles; it goes on conquering and to conquer, yet meeting with opposition, as before, among the unbelieving Jews. Here is, I. Their successful preaching of the gospel for some time at Iconium, and their being driven thence by the violence of their persecutors, both Jews and Gentiles, and forced into the neighbouring countries (Act 14:1-7). II. Their healing a lame man at Lystra, and the profound veneration which the people conceived of them thereupon, which they had much ado to keep from running into an extreme (Act 14:8-18). III. The outrage of the people against Paul, at the instigation of the Jews, the effect of which was that they stoned him, as they thought, to death; but he was wonderfully restored to life (Act 14:19, Act 14:20). IV. The visit which Paul and Barnabas made to the churches which they had planted, to confirm them, and put them into order (Act 14:21-23). V. They return to Antioch, whence they were sent forth; the good they did by the way, and the report they made to the church of Antioch of their expedition, and, if I may so say, of the campaign they had made (Act 14:24-28).

And it came to pass in Iconium,.... When the apostles were got thither, and as soon as they were there; at least the first opportunity they had: that they went both together into the synagogue of the Jews; which was in Iconium; hither Paul and Barnabas went together, in like manner as they had done at Antioch: and so spoke; such words, and doctrines of grace, with so much power, authority, and demonstration of the Spirit, with so much plainness, clearness, and evidence, as well as with so much boldness and courage: that a great multitude, both of the Jews, and also of the Greeks, believed: the doctrines they preached, and in Christ the sum and substance of them; and these were not a few, but a great multitude; and not of one sort, of the Jews only, who expected the Messiah, but of the Greeks, or Gentiles also, who never heard of any; for by Greeks here are meant, not Jews born in Greece, speaking the Greek tongue, and using the Greek Bible, for these were called Hellenists, and not Greeks, but Heathens. These converts laid the foundation of a Gospel church state in this place; for that there was a church here, is certain from Act 14:21 In the "first" century, Sosipater is said to be bishop, or pastor of this church, and also Tertius, who are both reckoned among the "seventy" disciples of Christ; See Gill on Luk 10:1. In the "third" century, Celsus was bishop of this church; and in the same century, several synods were held here, about the error of Novatus; and in the same century, Nicomes bishop of this place, assisted at the council at Antioch, which condemned the heresy of Samosatenus (f): in the "fourth" century there was a church in this place, and Amphiius was bishop of it, of whom Jerom (g) makes mention; and who read to him a book, concerning the deity and worship of the holy Spirit: in the "fifth" century, it was the metropolitan church of Lycaonia, and Valerianus and Onesiphorus presided over it: in the "sixth" century, a bishop of this church was present at the fifth Roman council under Symmachus: in the "seventh" century, it bore the character of metropolitan, and a bishop of it assisted at the sixth council at Constantinople, whose name was Paul: in the "eighth" century, Leo was bishop of it, who was present at the synod of Nice (h); and after this we hear no more of it, the place falling into the hands of the Turks, who are now possessed of it: here, according to the Roman martyrology, Tryphena and Tryphosa, mentioned in Rom 16:12 heard the Apostle Paul preach; and here the famous virgin and martyr, Thecla, was converted. (f) Euseb. Eccl. Hist. l. 6. c. 19. & l. 7. c. 28, 30. (g) Catalog. Script. Eccles. fol. 102. H. (h) Magdeburg. Hist. Eccles. cent. 5. c. 7. p. 418. c. 10. p. 596. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. cent. 8. c. 2. p. 4.

Confirming the souls of the disciples,.... Not wicked men in their wickedness, nor self-righteous persons in an opinion of their own righteousness, as sufficient for justification, both being contrary to the nature and tendency of the ministry of the word; the Gospel being a doctrine according to godliness, and a revelation of the righteousness of Christ; but the disciples and followers of Jesus, whom they had already made in those places, these they confirmed in the doctrines of the Gospel, and fortified them against the contradictions and blasphemies of the Jews, and the reproaches, afflictions, and persecutions they met with, by which they might be staggered: they did not confirm the bodies of these disciples, and the health of them, which is the business of the physician to confirm; nor their estates and civil property, to secure and defend which belongs to the civil magistrate; but their souls, their more noble and valuable part, their hearts, which are apt to be unstable; the frames of their hearts, which are precarious, and so as not to be too much depressed when disagreeable, or be too much elated when agreeable, placing too much trust and confidence in them; and also the graces of the Spirit in their hearts, as to act and exercise, as faith, hope, and love; and likewise their judgments and understandings in the truths of the Gospel, in what relates to the love of God; the covenant of grace, the person of Christ, and their interest in them: and exhorting them to continue in the faith: in the exercise of the grace of faith, and in the doctrine of faith, and in the profession of both, whatever they might meet with on the account thereof, and which they were to expect: and that we must through much tribulation enter into the kingdom of God either into a Gospel church state, which is sometimes so called, there being much trouble often attending an entrance into it, both from within, from the corruption and unbelief of the heart, and from without, from the temptations of Satan, and from the revilings and insults of men, and even from friends and relations; or into the heavenly glory, the way to that lying through many tribulations; and which, though a rough, is a right way: so it "must" be, there is a necessity of it, partly on account of the decrees of God, who has appointed afflictions for his people, and them to afflictions; and partly on account of the predictions of Christ, who foretold his disciples, that in the world they should have tribulation; as also, that there might be a conformity to him, that as he the head must, and did suffer many things, and enter into his glory, so must they his members: as well as likewise for the trial and exercise of the several graces of the Spirit, and to make the saints meet for heaven, and to make that the sweeter to them.

For what they set before themselves, first and foremost, was to do the work of an evangelist, and to teach the Word of God, in which, confirming the brethren, that they might continue in the faith, they said this also, "that we must out of much tribulation enter into the kingdom of God."

We must receive rebuke and castigation as a medicine that destroys disordered passion and restores health. From this it is clear that those who feign goodness out of a disordered desire to please people lose all profit and plot against the true life itself.

“And he snatched me from all my tribulations.” The just person’s entire life is tribulation, “both straight and narrow the way,” and “many are the tribulations of the just ones.” Therefore the apostle elsewhere says that he has been “afflicted in every way,” and here, that “we must enter the kingdom of God through many afflictions.” God does rescue the holy from affliction, but he does so not by rendering them untested but by blessing them with endurance. For if “affliction brings about endurance, then endurance brings about an approved character.” Whoever rejects affliction deprives himself of approval. Just as none is crowned who has no rival, so none can be pronounced worthy except through tribulations. Therefore, “he snatched me from all my tribulations,” not by allowing me not to be afflicted but by granting with the test a way out, in order to be able to endure.

Then they went over all the cities in which they had been in danger. "And on the morrow," it says, "he went forth with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 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." This they said, this they showed. But it is purposely so done, not only by the Apostles, but by the disciples also, that they may learn from the very outset both the might of the preaching, and that they must themselves also suffer such things, that they may stand nobly, not idly gaping for the miracles, but much more ready for the trials. Therefore also the Apostle himself said, "Having the same conflict which ye saw in me and heard." Persecutions succeeded to persecutions: wars, fightings, stonings.

These things, not less than the miracles, both made them more illustrious, and prepared for them a greater rejoicing. The Scripture nowhere says that they returned rejoicing because they had done miracles, but it does say that they rejoiced, that "they were counted worthy for that Name to suffer shame." And this they were taught of Christ, saying, "Rejoice not that the devils obey you." For the joy indeed and without alloy is this, to suffer aught for Christ's sake. "And that through much tribulation:" what sort of cheering is this? how did they persuade them, by telling them at the outset of tribulations?

"Then on the morrow," etc. And observe, first he goes forth to Derbe, and then comes back to Lystra and Iconium and Antioch, giving way to them while their passions are roused, but when they have ceased, then attacking them again. Do you mark, that it was not by supernatural grace that they managed all that they did, but by their own diligence? "Confirming," it says "the souls of the disciples:" "further establishing;" so that they were established, but they added more thereto. "And that we must," etc.: they foretold this, that they might not be offended.

"Through many tribulations we must enter the Kingdom of God." Look: without labor and sorrows no one is justified. Therefore the gates leading to the Kingdom of Heaven the Lord also called narrow and strait (cf. Matt. 7:13), that is, full of hardships. But not every hardship or sorrow that one may encounter leads into the Kingdom of Heaven, but sorrow for the sake of faith in God.

Paul and Barnabas, having preached at Iconium with great success, are persecuted, and obliged to flee to Lystra and Derbe, Act 14:1-6. Here they preach, and heal a cripple; on which, the people, supposing them to be gods, are about to offer them sacrifices, and are with difficulty prevented by these apostles, Act 14:7-18. Certain Jews from Antioch and Iconium, coming thither, induce the people to stone Paul; who, being dragged out of the city as dead, while the disciples stand around him, rises up suddenly, and returns to the city, and the next day departs to Derbe, Act 14:19, Act 14:20. Having preached here, he and Barnabas return to Lystra, Iconium, and Antioch, confirming the disciples, and ordaining elders in every Church, Act 14:21-23. They pass through Pisidia and Pamphylia, Act 14:24. Through Perga and Attalia, Act 14:25; and sail to Antioch in Syria, Act 14:26. When, having called the disciples together, they inform them of the door of faith opened to the Gentiles, and there abode a long time with the Church, Act 14:27, Act 14:28.

Confirming the souls of the disciples - The word disciple signifies literally a scholar. The Church of Christ was a school, in which Christ himself was chief Master; and his apostles subordinate teachers. All the converts were disciples or scholars, who came to this school to be instructed in the knowledge of themselves and of their God: of their duty to Him, to the Church, to society, and to themselves. After having been initiated in the principles of the heavenly doctrine, they needed line upon line, and precept upon precept, in order that they might be confirmed and established in the truth. Though it was a great and important thing to have their heads, their understanding, properly informed, yet, if the heart was not disciplined, information in the understanding would be of little avail; therefore they confirmed the Souls of the disciples. As there must be some particular standard of truth, to which they might continually resort, that their faith might stand in the power of God, it was necessary that they should have such a system of doctrine as they knew came from God. These doctrines were those which contained all the essential principles of Christianity, and this was called The Faith; and, as they must have sound principles, in order that they might have righteous practices, so it was necessary that they should continue in that faith, that it might produce that obedience, without which even faith itself, however excellent, must be useless and dead. Again, as the spirit of the world would be ever opposed to the spirit of Christ, so they must make up their minds to expect persecution and tribulation in various forms, and therefore had need of confirmed souls and strong faith, that, when trials came, they might meet them with becoming fortitude, and stand unmoved in the cloudy and dark day. And as the mind must faint under trouble that sees no prospect of its termination, and no conviction of its use, it was necessary that they should keep in view the kingdom of God, of which they were subjects, and to which, through their adoption into the heavenly family, they had a Divine right. Hence, from the apostles teaching, they not only learned that they should meet with tribulation, much tribulation, but, for their encouragement, they were also informed that these were the very means which God would use to bring them into his own kingdom; so that, if they had tribulation in the way, they had a heaven of eternal glory as the end to which they were continually to direct their views.

MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7) they went both together into the synagogue--Though Paul was now the prominent speaker and actor, yet in everything Barnabas went along with him. a . . . multitude . . . of the Greeks believed--meaning probably the religious proselytes, as opposed to "the Gentiles" mentioned Act 14:2.