TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
And G1161 it came to pass G1096 in G1722 Iconium G2430, that they G846 went G1525 both G2596 together G846 into G1519 the synagogue G4864 of the Jews G2453, and G2532 so G3779 spake G2980, that G5620 a great G4183 multitude G4128 both G5037 of the Jews G2453 and also G2532 of the Greeks G1672 believed G4100.
Complete Jewish Bible
In Iconium the same thing happened — they went into the synagogue and spoke in such a way that a large number of both Jews and Greeks came to trust.
Berean Standard Bible
At Iconium, Paul and Barnabas went as usual into the Jewish synagogue, where they spoke so well that a great number of Jews and Greeks believed.
American Standard Version
And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude both of Jews and of Greeks believed.
World English Bible Messianic
In Iconium, they entered together into the Jewish synagogue, and so spoke that a great multitude both of Jews and of Greeks believed.
Geneva Bible (1599)
And it came to passe in Iconium, that they went both together into the Synagogue of the Iewes, and so spake, that a great multitude both of the Iewes and of the Grecians beleeued.
Young's Literal Translation
And it came to pass in Iconium, that they did enter together into the synagogue of the Jews, and spake, so that there believed both of Jews and Greeks a great multitude;
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In the KJVVerse 27,416 of 31,102
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Commentary on Acts 14 verses 1–7
1 ¶ 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.
2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
3 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.
4 But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
5 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,
6 They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
7 And there they preached the gospel.
In these verses we have,
I. The preaching of the gospel in Iconium, whither the apostles were forced to retire from Antioch. As the blood of the martyrs has been the seed of the church, so the banishment of the confessors has helped to scatter that seed. Observe, 1. How they made the first offer of the gospel to the Jews in their synagogues; thither they went, not only as to a place of meeting, but as to a place of meeting with them, to whom, wherever they came, they were to apply themselves in the first place. Though the Jews at Antioch had used them barbarously, yet they did not therefore decline preaching the gospel to the Jews at Iconium, who perhaps might be better disposed. Let not those of any denomination be condemned in the gross, nor some suffer for others' faults; but let us do good to those who have done evil to us. Though the blood-thirsty hate the upright, yet the just seek their soul (Pro 29:10), seek the salvation of it. 2. How the apostles concurred herein. Notice is taken of this, that they went both together into the synagogue, to testify their unanimity and mutual affection, that people might say, See how they love one another, and might think the better of Christianity, and that they might strengthen one another's hands and confirm one another's testimony, and out of the mouth of two witnesses every word might be established. They did not go one one day and another another, nor one go at the beginning and the other some time after; but they went in both together.
II. The success of their preaching there: They so spoke that a great multitude, some hundreds perhaps, if not thousands, both of the Jews and also of the Greeks, that is the Gentiles, believed. Observe here, 1. That the gospel was now preached to Jews and Gentiles together, and those of each denomination that believed came together into the church. In the close of the foregoing chapter it was preached first to the Jews, and some of them believed, and then to the Gentiles, and some of them believed; but here they are put together, being put upon the same level. The Jews have not so lost their preference as to be thrown behind, only the Gentiles are brought to stand upon even terms with them; both are reconciled to God in one body (Eph 2:16), and both together admitted into the church without distinction. 2. There seems to have been something remarkable in the manner of the apostles' preaching here, which contributed to their success: They so spoke that a great multitude believed - so plainly, so convincingly, with such an evidence and demonstration of the Spirit, and with such power; they so spoke, so warmly, so affectionately, and with such a manifest concern for the souls of men, that one might perceive they were not only convinced, but filled, with the things they spoke of, and that what they spoke came from the heart and therefore was likely to reach to the heart; they so spoke, so earnestly and so seriously, so boldly and courageously, that those who heard them could not but say that God was with them of a truth. Yet the success was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of that means.
III. The opposition that their preaching met with there, and the trouble that was created them; lest they should be puffed up with the multitude of their converts, there was given them this thorn in the flesh. 1. Unbelieving Jews were the first spring of their trouble here, as elsewhere (Act 14:2): they stirred up the Gentiles. The influence which the gospel had upon many of the Gentiles, and their embracing it, as it provoked some of the Jews to a holy jealousy and stirred them up to receive the gospel too (Rom 11:14), so it provoked others of them to a wicked jealousy, and exasperated them against the gospel. Thus as good instructions, so good examples, which to some are a savour of life unto life, to others are a savour of death unto death. See Co2 2:15, Co2 2:16. 2. Disaffected Gentiles, irritated by the unbelieving Jews, were likely to be the instruments of their trouble. The Jews, by false suggestions, which they were continually buzzing in the ears of the Gentiles, made their minds evil affected against the brethren, whom of themselves they were inclined to think favourably of. They not only took occasion in all companies, as it came in their way, but made it their business to go purposely to such as they had any acquaintance with, and said all that their wit or malice could invent to beget in them not only a mean but an ill opinion of Christianity, telling them how destructive it would certainly be to their pagan theology and worship; and, for their parts, they would rather be Gentiles than Christians. Thus they soured and embittered their spirits against both the converters and the converted. The old serpent did, by their poisonous tongues, infuse his venom against the seed of the woman into the minds of these Gentiles, and this was a root of bitterness in them, bearing gall and wormwood. It is no wonder if those who are ill affected towards good people wish ill to them, speak ill of them, and contrive ill against them; it is all owing to ill will. Ekakōsan, they molested and vexed the minds of the Gentiles (so some of the critics take it); they were continually teasing them with their impertinent solicitations. The tools of persecutors have a dog's life, set on continually.
IV. Their continuance in their work there, notwithstanding this opposition, and God's owning them in it, Act 14:3. We have here, 1. The apostles working for Christ, faithfully and diligently, according to the trust committed to them. Because the minds of the Gentiles were evil affected against them, one would think that therefore they should have withdrawn, and hastened out of the way, or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already enough enraged. No; on the contrary, therefore they abode there a long time, speaking boldly in the Lord. The more they perceived the spite and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. They spoke boldly, and were not afraid of giving offence to the unbelieving Jews. What God said to the prophet, with reference to the unbelieving Jews in his day, was now made good to the apostles: I have made thy face strong against their faces, Eze 3:7-9. But observe what it was that animated them: They spoke boldly in the Lord, in his strength, and trusting in him to bear them out; not depending upon any thing in themselves. They were strong in the Lord, and in the power of his might. 2. Christ working with the apostles, according to his promise, Lo, I am with you always. When they went on in his name and strength, he failed not to give testimony to the word of his grace. Note, (1.) The gospel is a word of grace, the assurance of God's good will to us and the means of his good work in us. It is the word of Christ's grace, for it is in him alone that we find favour with God. (2.) Christ himself has attested this word of grace, who is the Amen, the faithful witness; he has assured us that it is the word of God, and that we may venture our souls upon it. As it was said in general concerning the first preachers of the gospel that they had the Lord working with them, and confirming the word by signs following (Mar 16:20), so it is said particularly concerning the apostles here that the Lord confirmed their testimony, in granting signs and wonders to be done by their hands - in the miracles they wrought in the kingdom of nature - as well as the wonders done by their word, in the greater miracles wrought on men's minds by the power of divine grace. The Lord was with them, while they were with him, and abundance of good was done.
V. The division which this occasioned in the city (Act 14:4): The multitude of the city was divided into two parties, and both active and vigorous. Among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. Barnabas is here reckoned an apostle, though not one of the twelve, nor called in the extra-ordinary manner that Paul was, because set apart by special designation of the Holy Ghost to the service of the Gentiles. It seems, this business of the preaching of the gospel was so universally taken notice of with concern that every person, even of the multitude of the city, was either for it or against it; none stood neuter. "Either for us or for our adversaries, for God or Baal, for Christ or Beelzebub." 1. We may here see the meaning of Christ's prediction that he came not to send peace upon earth, but rather division, Luk 12:51-53. If all would have given in unanimously into his measures, there would have been universal concord; and, could men have agreed in this, there would have been no dangerous discord nor disagreement in other things; but, disagreeing here, the breach was wide as the sea. Yet the apostles must not be blamed for coming to Iconium, although before they came the city was united, and now it was divided; for it is better that part of the city go to heaven than all to hell. 2. We may here take the measures of our expectations; let us not think it strange if the preaching of the gospel occasion division, nor be offended at it; it is better to be reproached and persecuted as dividers for swimming against the stream than yield ourselves to be carried down the stream that leads to destruction. Let us hold with the apostles, and not fear those that hold with the Jews.
VI. The attempt made upon the apostles by their enemies. Their evil affection against them broke out at length into violent outrages, Act 14:5. Observe, 1. Who the plotters were: Both the Gentiles and the Jews, with their rulers. The Gentiles and Jews were at enmity with one another, and yet united against Christians, like Herod and Pilate, Sadducees and Pharisees, against Christ; and like Gebal and Ammon and Amalek, of old, against Israel. If the church's enemies can thus unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? 2. What the plot was. Having now got the rulers on their side, they doubted not but to carry their point, and their design was to use the apostles despitefully, to expose them to disgrace, and then to stone them, to put them to death; and thus they hoped to sink their cause. They aimed to take away both their reputation and their life, and this was all they had to lose which men could take from them, for they had neither lands nor goods.
VII. The deliverance of the apostles out of the hands of those wicked and unreasonable men, Act 14:6, Act 14:7. They got away, upon notice given them of the design against them, or the beginning of the attempt upon them, of which they were soon aware, and they made an honourable retreat (for it was not an inglorious flight) to Lystra and Derbe; and there, 1. They found safety. Their persecutors in Iconium were for the present satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm; nay, he is, and will be, himself their hiding place. 2. They found work, and this was what they went for. When the door of opportunity was shut against them at Iconium, it was opened at Lystra and Derbe. To these cities they went, and there, and in the region that lieth round about, they preached the gospel. In times of persecution ministers may see cause to quit the spot, when yet they do not quit the work.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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John ChrysostomAD 407
Homily on Acts 30
"And it came to pass in Iconium, that they went both together into the synagogue of the Jews." Again they entered into the synagogues. See how far they were from becoming more timid! Having said, "We turn unto the Gentiles," nevertheless by going into the synagogues they superabundantly fortify their own justification with their Jewish brethren. "So that," it says, "a great multitude both of Jews and Greeks believed." For it is likely they discoursed as to Greeks also.
John ChrysostomAD 407
Homily on Acts 30
"And so spake, that a great multitude," etc. Do you mark the nature of the Gospel, the great virtue it has?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Acts 14:1 details the continued missionary efforts of Paul and Barnabas in Iconium, a significant city in the Roman province of Galatia. Following their expulsion from Antioch of Pisidia, they faithfully adhered to their pattern of entering the Jewish synagogue, where their Spirit-empowered proclamation of the Gospel resulted in a remarkable conversion of a great multitude, encompassing both Jewish and Greek individuals, underscoring the universal appeal and power of the Christian message.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke, the author of Acts, effectively employs several literary devices in this verse. The Repetition of the missionary pattern—entering the synagogue first—serves to emphasize the apostles' strategic and consistent approach to evangelism. There is an implicit Contrast between the persecution and expulsion faced in Antioch of Pisidia and the initial, significant success in Iconium, highlighting the resilience of the apostles and the unstoppable nature of the Gospel. The phrase "a great multitude" functions as Hyperbole or Emphasis, underscoring the remarkable scale of the conversions and the powerful impact of Paul and Barnabas's message. Most significantly, the explicit mention of "both of the Jews and also of the Greeks" demonstrates Inclusivity and Universalism, a central theological theme in Acts, showcasing the Gospel's power to unite diverse peoples under Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 14:1 powerfully underscores the divine impetus behind the early Christian mission and the universal scope of God's redemptive plan. The apostles' unwavering persistence, despite recent persecution, testifies to their profound conviction in the Gospel's truth and the Holy Spirit's empowerment. Their strategic engagement in the synagogue, followed by a widespread response from both Jews and Greeks, illustrates God's sovereign intention to gather a people for Himself from every nation, tribe, and tongue. This verse highlights that genuine faith, as evidenced by the "great multitude" who "believed," is not merely intellectual assent but a transformative commitment to Christ, brought about by the Spirit-anointed proclamation of His Word. It foreshadows the growing Gentile inclusion within the early church, a pivotal development in redemptive history.
REFLECTION AND APPLICATION
Acts 14:1 offers profound lessons for contemporary believers, challenging us to embrace a similar spirit of unwavering commitment and inclusive outreach. The persistence of Paul and Barnabas in the face of adversity reminds us that the call to share the Gospel is not contingent on favorable circumstances but on faithful obedience, trusting that God will open doors even when others close them. Their powerful proclamation, leading to widespread belief, emphasizes that the effectiveness of our witness lies not in human eloquence alone, but in the Spirit-empowered delivery of God's truth. This verse also compels us to actively pursue the inclusive nature of the Gospel, breaking down social, cultural, or ethnic barriers within our communities and churches, ensuring that the message of Christ is accessible and welcoming to all, just as it was for both Jews and Greeks in Iconium.
Questions for Reflection
FAQ
Why did Paul and Barnabas always go to the synagogue first?
Answer: Paul and Barnabas consistently began their missionary efforts in the Jewish synagogues because it was a strategic and logical starting point. Synagogues provided a ready audience familiar with the Old Testament scriptures, which served as a common ground for discussing the prophecies of the Messiah. Paul, being a trained rabbi, could easily engage in theological discourse with the Jews, presenting Jesus as the fulfillment of their long-awaited hope. Furthermore, synagogues often included "God-fearers," Gentiles who were already attracted to Jewish monotheism, making them receptive to the Gospel message. This approach allowed them to build on existing theological foundations before expanding their outreach to the broader Gentile population, as seen throughout the book of Acts.
What does "so spake" imply about their preaching?
Answer: The phrase "so spake" (Greek: houtōs elalēsan) in Acts 14:1 implies that Paul and Barnabas preached with extraordinary conviction, authority, and divine enablement, rather than just casual conversation. It suggests a powerful and compelling delivery of the Gospel message, imbued with the Holy Spirit's power. Their words were not merely human rhetoric but carried the weight of divine truth, which resonated deeply with their hearers and led to a significant response of faith. This highlights that the effectiveness of Gospel proclamation comes from God's power working through His messengers, not solely from human eloquence or persuasion, as Paul himself would later articulate in 1 Corinthians 2:4.
What was the significance of both Jews and Greeks believing?
Answer: The conversion of "both of the Jews and also of the Greeks" is profoundly significant because it demonstrates the universal and inclusive nature of the Gospel message. It signifies the breaking down of the traditional ethnic and religious barriers that had historically separated Jews and Gentiles. This outcome was a direct fulfillment of God's ancient promises to bless all nations through Abraham's seed (Genesis 12:3), and it foreshadowed the formation of the church as a new community where distinctions of ethnicity or social status are transcended in Christ (Galatians 3:28). It underscores that salvation in Jesus Christ is offered freely to all humanity, regardless of their background.
CHRIST-CENTERED FULFILLMENT
Acts 14:1, while narrating the missionary endeavors of Paul and Barnabas, finds its profound Christ-centered fulfillment in several ways. The apostles' unwavering commitment to spreading the Gospel, even in the face of persecution, directly reflects the mission given by Christ Himself, who commanded His disciples to make disciples of all nations (Matthew 28:18-20). The power of their proclamation, leading to a "great multitude" believing, is not merely human eloquence but a manifestation of the Holy Spirit, whom Christ promised to send to empower His witnesses (Acts 1:8). Most significantly, the conversion of "both of the Jews and also of the Greeks" beautifully illustrates Christ's redemptive work in breaking down the dividing wall of hostility between Jew and Gentile (Ephesians 2:14). Jesus, the Good Shepherd, declared His intention to bring "other sheep that are not of this fold," signifying His universal reign and the gathering of a diverse flock from all peoples. Thus, the belief of Jews and Greeks in Iconium is a tangible demonstration of Christ's active lordship, His ongoing mission to reconcile all things to Himself, and the ultimate fulfillment of God's plan to redeem a people from every tribe, tongue, and nation for His glory (Revelation 7:9-10).