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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 14:19–28. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here a further account of the services and sufferings of Paul and Barnabas.
I.How Paul was stoned and left for dead, but miraculously came to himself again, Act 14:19, Act 14:20.
They fell upon Paul rather than Barnabas, because Paul, being the chief speaker, galled and vexed them more than Barnabas did. Now observe here,
1.How the people were incensed against Paul; not by any injury they pretended he had done them (if they took it for an affront that he would not let them misplace divine honours upon him, when they considered themselves they would easily forgive him that wrong), but there came certain Jews from Antioch, hearing, it is likely, and vexed to hear, what respect was shown to Paul and Barnabas at Lystra; and they incensed the people against them, as factious, seditious, dangerous persons, not fit to be harboured. See how restless the rage of the Jews was against the gospel of Christ; they could not bear that it should have footing any where.
2.To what degree they were incensed by these barbarous Jews: they were irritated to such a degree that the mob rose and stoned Paul, not by a judicial sentence, but in a popular tumult; they threw stones at him, with which they knocked him down, and then drew him out of the city, as one not fit to live in it, or drew him out upon a sledge or in a cart, to bury him, supposing he had been dead. So strong is the bias of the corrupt and carnal heart to that which is evil, even in contrary extremes, that, as it is with great difficulty that men are restrained from evil on one side, so it is with great ease that they are persuaded to evil on the other side. See how fickle and mutable the minds of carnal worldly people are, that do not know and consider things. Those that but the other day would have treated the apostles as more than men now treat them as worse than brutes, as the worst of men, as the worst of male-factors. Today Hosanna, tomorrow Crucify; today sacrificed to, tomorrow sacrificed. We have an instance of a change the other way, ch. 28. This man is a murderer, Act 28:4; no doubt he is a god, Act 28:6. Popular breath turns like the wind. If Paul would have been Mercury, he might have been enthroned, nay, he might have been enshrined; but, if he will be a faithful minister of Christ, he shall be stoned, and thrown out of the city. Thus those who easily submit to strong delusions hate to receive the truth in the love of it. 3. How he was delivered by the power of God: When he was drawn out of the city, the disciples stood round about him, Act 28:20. It seems there were some here at Lystra that became disciples, that found the mean between deifying the apostles and rejecting them; and even these new converts had courage to own Paul when he was thus run down, though they had reason enough to fear that the same that stoned him would stone them for owning him. They stood round about him, as a guard to him against the further outrage of the people - stood about him to see whether he were alive or dead; and all of a sudden he rose up. Though he was not dead, yet he was ill crushed and bruised, no doubt, and fainted away; he was in a deliquium, so that it was not without a miracle that he came so soon to himself, and was so well as to be able to go into the city. Note, God's faithful servants, though they may be brought within a step of death, and may be looked upon as dead both by friends and enemies, shall not die as long as he has work for them to do. They are cast down, but not destroyed, Co2 4:9.
II.How they went on with their work, notwithstanding the opposition they met with.
All the stones they threw at Paul could not beat him off from his work: They drew him out of the city (Act 14:19), but, as one that set them at defiance, he came into the city again, to show that he did not fear them; none even of these things move him. However, their being persecuted here is a known indication to them to seek for opportunities of usefulness elsewhere, and therefore for the present they quit Lystra.
1.They went to break up and sow fresh ground at Derbe. Thither the next day Paul and Barnabas departed, a city not far off; there they preached the gospel, there they taught many, Act 14:21. And it should seem that Timothy was of that city, and was one of the disciples that now attended Paul, had met him at Antioch and accompanied him in all this circuit; for, with reference to this story, Paul tells him how fully he had known the afflictions he endured at Antioch, Iconium, and Lystra, Ti2 3:10, Ti2 3:11. Nothing is recorded that happened at Derbe.
2.They returned, and went over their work again, watering what they had sown; and, having staid as long as they thought fit at Derbe, they came back to Lystra, to Iconium, and Antioch, the cities where they had preached, Act 14:21. Now, as we have had a very instructive account of the methods they took in laying the foundation, and beginning the good work, so here we have the like of their building upon that foundation, and carrying on that good work. Let us see what they did,
(1.)They confirmed the souls of the disciples; that is, they inculcated that upon them which was proper to confirm them, Act 14:22. Young converts are apt to waver, and a little thing shocks them. Their old acquaintances beg they will not leave them. Those that they look upon to be wiser than themselves set before them the absurdity, indecency, and danger, of a change. They were allured, by the prospect of preferment, to stick to the traditions of their fathers; they are frightened with the danger of swimming against the stream. All this tempts them to think of making a retreat in time; but the apostles come and tell them that this is the true grace of God wherein they stand, and therefore they must stand to it that there is no danger like that of losing their part in Christ, no advantage like that of keeping their hold of him; that, whatever their trials may be, they shall have strength from Christ to pass through them; and, whatever their losses may be, they shall be abundantly recompensed. And this confirms the souls of the disciples; it fortifies their pious resolutions, in the strength of Christ, to adhere to Christ whatever it may cost them. Note,
[1.]Those that are converted need to be confirmed; those that are planted need to be rooted. Ministers' work is to establish saints as well as to awaken sinners. Non minor est virtus quam quoerere parta tueri - To retain is sometimes as difficult as to acquire. Those that were instructed in the truth must know the certainty of the things in which they have been instructed; and those that are resolved must be fixed in their resolutions.
[2.]True confirmation is confirmation of the soul; it is not binding the body by severe penalties on apostates, but binding the soul. The best ministers can do this only by pressing those things which are proper to bind the soul; it is the grace of God, and nothing less, that can effectually confirm the souls of the disciples, and prevent their apostasy.
(2.)They exhorted them to continue in the faith; or, as it may be read, they encouraged them. They told them it was both their duty and interest to persevere; to abide in the belief of Christ's being the Son of God, and the Saviour of the world. Note, Those that are in the faith are concerned to continue in the faith, notwithstanding all the temptations they may be under to desert it, from the smiles or frowns of this world. And it is requisite that they should often be exhorted to do so. Those that are continually surrounded with temptations to apostasy have need to be continually attended with pressing exhortations to perseverance.
(3.)That which they insisted most upon was that we must through much tribulation enter into the kingdom of God. Not only they must, but we must; it must be counted upon that all who will go to heaven must expect tribulation and persecution in their way thither. But is this the way to confirm the souls of the disciples, and to engage them to continue in the faith? One would think it would rather shock them, and make them weary. No, as the matter is fairly stated and taken entire, it will help to confirm them, and fix them for Christ. It is true they will meet with tribulation, with much tribulation; that is the worst of it: but then,
[1.]It is so appointed. They must undergo it, there is no remedy, the matter is already fixed, and cannot be altered. He that has the sovereign disposal of us has determined it to be our lot that all that will live godly in Christ Jesus should suffer persecution; and he that has the sovereign command over us has determined this to be our duty, that all that will be Christ's disciples must take up their cross. When we gave up our names to Jesus Christ it was what we agreed to; when we sat down and counted the cost, if we reckoned aright, it was what we counted upon; so that if tribulation and persecution arise because of the word it is but what we had notice of before, it must be so: he performeth the thing that is appointed for us. The matter is fixed unalterably; and shall the rock be for us removed out of its place?
[2.]It is the lot of the leaders in Christ's army, as well as of the soldiers. It is not only you, but we, that (if it be thought a hardship) are subject to it; therefore, as your own sufferings must not be a stumbling-block to you, so neither must ours; see Th1 3:3. Let none be moved by our afflictions, for you yourselves know that we are appointed thereunto. As Christ did not put the apostles upon any harder service than what he underwent before them, so neither did the apostles put the ordinary Christians.
[3.]It is true we must count upon much tribulation, but this is encouraging, that we shall get through it; we shall not be lost and perish in it. It is a Red Sea, but the Lord has opened a way through it, for the redeemed of the Lord to pass over. We must go down to trouble, but we shall come up again.
[4.]We shall not only get through it, but get through it into the kingdom of God; and the joy and glory of the end will make abundant amends for all the difficulties and hardships we may meet with in the way. It is true we must go by the cross, but it is as true that if we keep in the way, and do not turn aside nor turn back, we shall go to the crown, and the believing prospect of this will make the tribulation easy and pleasant.
(4.)They ordained them elders, or presbyters, in every church. Now at this second visit they settled them in some order, formed them into religious societies under the guidance of a settled ministry, and settled that distinction between those that are taught in the word and those that teach.
[1.]Every church had its governors or presidents, whose office it was to pray with the members of the church, and to preach to them in their solemn assemblies, to administer all gospel ordinances to them, and to take the oversight of them, to instruct the ignorant, warn the unruly, comfort the feeble-minded, and convince gainsayers. It is requisite that every particular church should have one or more such to preside in it.
[2.]Those governors were then elders, that had in their qualification the wisdom and gravity of seniors, and had in their commission the authority and command of seniors: not to make new laws (this is the prerogative of the Prince, the great Lawgiver; the government of the church is an absolute monarchy, and the legislative power entirely in Christ), but to see to the observance and execution of the laws Christ has made; and so far they are to be obeyed and submitted to.
[3.]These elders were ordained. The qualifications of such as were proposed or proposed themselves (whether the apostles or the people put them up) were judged of by the apostles, as most fit to judge; and they, having devoted themselves, were solemnly set apart to the work of the ministry, and bound to it.
[4.]These elders were ordained to them, to the disciples, to their service, for their good. Those that are in the faith have need to be built up in it, and have need of the elders' help therein - the pastors and teachers, who are to edify the body of Christ.
(5.)By prayer joined with fasting they commended them to the Lord, to the Lord Jesus, on whom they believed. Note,
[1.]Even when persons are brought to believe, and that sincerely, yet ministers' care concerning them is not over; there is need of watching over them still, instructing and admonishing them still; there is still that lacking in their faith which needs to be perfected.
[2.]The ministers that take most care of those that believe must after all commend them to the Lord, and put them under the protection and guidance of his grace: Lord, keep them through thine own name. To his custody they must commit themselves, and their ministers must commit them.
[3.]It is by prayer that they must be commended to the Lord. Christ, in his prayer (Jn. 17), commended his disciples to his Father: Thine they were, and thou gavest them to me. Father, keep them.
[4.]It is a great encouragement to us, in commending the disciples to the Lord, that we can say, "It is he in whom they believed; we commit to him those who have committed themselves to him, and who know they have believed in one who is able to keep what they and we have committed to him against that day," Ti2 1:12.
[5.]It is good to join fasting with prayer, in token of our humiliation for sin, and in order to add vigour to our prayers.
[6.]When we are parting with our friends, the best farewell is to commend them to the Lord, and to leave them with him.
3.They went on preaching the gospel in other places where they had been, but, as it should seem had not made so many converts as that now at their return they could form them into churches; therefore thither they came to pursue and carry on conversion-work. From Antioch they passed through Pisidia, the province in which that Antioch stood; thence they came into the province of Pamphylia, the head-city of which was Perga, where they had been before (Act 13:13), and came thither again to preach the word (Act 14:25), making a second offer, to see if they were now better disposed than they were before to receive the gospel. What success they had there we are not told, but that thence they went down to Attalia, a city of Pamphylia, on the sea-coast. They staid not long at a place, but wherever they came endeavoured to lay a foundation which might afterwards be built upon, and to sow the seeds which would in time produce a great increase. Now Christ's parables were explained, in which he compared the kingdom of heaven to a little leaven, which in time leavened the whole lump - to a grain of mustard-seed, which, though very inconsiderable at first, grew to a great tree - and to the seed which a man sowed in his ground, and it sprung up he knew not how.
III.How they at length came back to Antioch in Syria, whence they had been sent forth upon this expedition. From Attalia they came by sea to Antioch, Act 14:26. And we are here told,
1.Why they came thither: because thence they had been recommended to the grace of God, and such a value did they put upon a solemn recommendation to the grace of God, though they had themselves a great interest in heaven, that they never thought they could show respect enough to those who had so recommended them. The brethren having recommended them to the grace of God, for the work which they fulfilled, now that they had fulfilled it they thought they owed them an account of it, that they might help them by their praises, as they had been helped by their prayers.
2.What account they gave them of their negociation (Act 14:27): They gathered the church together. It is probable that there were more Christians at Antioch than ordinarily met, or could meet, in one place, but on this occasion they called together the leading men of them; as the heads of the tribes are often called the congregation of Israel, so the ministers and principal members of the church at Antioch are called the church. Or perhaps as many of the people as the place would hold came together on this occasion. Or some met at one time, or in one place, and others at another. But when they had called them together, they gave them an account of two things - (1.) Of the tokens they had had of the divine presence with them in their labours: They rehearsed all that God had done with them. They did not tell what they had done (this would have savoured of vain-glory), but what God had done with them and by them. Note, The praise of all the little good we do at any time must be ascribed to God; for it is he that not only worketh in us both to will and to do, but then worketh with us to make what we do successful. God's grace can do any thing without ministers' preaching; but ministers' preaching, even Paul's, can do nothing without God's grace; and the operations of that grace must be acknowledged in the efficacy of the word. (2.) Of the fruit of their labours among the heathen. They told how God had opened the door of faith unto the Gentiles; had not only ordered them to be invited to the gospel feast, but had inclined the hearts of many of them to accept the invitation. Note, [1.] There is no entering into the kingdom of Christ but by the door of faith; we must firmly believe in Christ, or we have no part in him. [2.] It is God that opens the door of faith, that opens to us the truths we are to believe, opens our hearts to receive them, and makes this a wide door, and an effectual, into the church of Christ. [3.] We have reason to be thankful that God has opened the door of faith to the Gentiles, has both sent them his gospel, which is made known to all nations for the obedience of faith (Rom 16:26), and has also given them hearts to entertain the gospel. Thus the gospel was spread, and it shone more and more, and none was able to shut this door which God had opened; not all the powers of hell and earth.
3.How they disposed of themselves for the present: There they abode a long time with the disciples (Act 14:28), longer than perhaps at first they intended, not because they feared their enemies, but because they loved their friends, and were loth to part from them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia: and thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled." Why do they come back to Antioch? To report what had taken place yonder. And besides, there is a great purpose of Providence concerned: for it was needful that they should thenceforth preach with boldness to the Gentiles. They come therefore, reporting these things, that they may be able to know them: and it is providentially ordered, that just then came those who forbade to keep company with the Gentiles in order that from Jerusalem they might obtain great encouragement, and so go their ways with boldness. And besides, it shows that in their temper there was nothing of self-will: for they come, at the same time showing their boldness, in that without the authority of those at Jerusalem they had preached to the Gentiles, and their obedience, in that they refer the matter to them: for they were not made arrogant, as having achieved so great successes. "Whence," it says, "they had been recommended to the grace of God for the work which they had fulfilled." And yet moreover the Spirit had said, "Separate Me Barnabas and Saul for the work whereunto I have called them."
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Summary
Acts 14:24 succinctly documents a crucial geographical transition during Paul and Barnabas's first missionary journey, as they conclude their arduous evangelistic efforts in Pisidia and move into the coastal region of Pamphylia. This verse, though brief, marks a strategic step in their return journey to Antioch of Syria, underscoring their deliberate and purposeful movement to consolidate the nascent churches they had established and to prepare for their departure from Asia Minor.
Context
Literary Context
This verse is situated at a critical juncture towards the conclusion of Paul and Barnabas's first missionary journey, immediately following their extensive and often perilous ministry in the cities of Pisidia, including Pisidian Antioch, Iconium, Lystra, and Derbe. Having faced severe persecution, including Paul being stoned and left for dead in Lystra (Acts 14:19), the apostles made the deliberate decision to retrace their steps through these very regions. This was not a retreat but a strategic pastoral move, as the preceding verses (Acts 14:21-23) make clear their purpose was to strengthen the disciples, encourage them to persevere in the faith, and appoint elders in every church. Thus, their passage into Pamphylia is the final leg of this vital consolidation phase before their ultimate return to their sending church.
Historical & Cultural Context
Pisidia, an inland region of Asia Minor (modern-day Turkey), was characterized by its rugged, mountainous terrain and a diverse population, often resistant to outside influences. The cities within Pisidia, such as Pisidian Antioch, were significant Roman colonies or Hellenistic centers, serving as strategic points for Paul's evangelistic outreach. Pamphylia, by contrast, was a fertile coastal plain to the south of Pisidia, featuring important port cities like Perga and Attalia. The transition from the interior highlands of Pisidia to the coastal lowlands of Pamphylia signifies their approach to the sea, where they would eventually embark for Antioch. Travel in this era was arduous, often by foot, and fraught with dangers from bandits, harsh weather, and difficult terrain. Their journey through these regions, especially revisiting areas of intense opposition, speaks volumes about their commitment and courage in the face of such challenges.
Key Themes
Acts 14:24 contributes to several overarching themes within the book of Acts and the broader narrative of Paul's ministry. Firstly, it highlights the theme of Strategic and Purposeful Mission, demonstrating that the apostles' movements were not random but carefully planned to maximize the impact of their evangelism and pastoral care. Their decision to revisit previously evangelized areas, despite the risks, underscores their commitment to nurturing new believers, a theme further elaborated in Acts 14:21-23. Secondly, the verse subtly reinforces the theme of Perseverance in the Face of Adversity. Having endured stoning and severe opposition in Pisidia, their return through this region, rather than bypassing it, exemplifies unwavering dedication to the Gospel and the spiritual well-being of the nascent churches. This resonates with the broader biblical call to steadfastness in ministry, as seen in Paul's later exhortations in 2 Timothy 4:2. Finally, this geographical transition is part of the theme of Church Planting and Consolidation, as the apostles systematically established and then strengthened Christian communities, laying foundational structures for the burgeoning Gentile church, a process vital for the spread of the Gospel throughout the Roman world.
Exposition and Analysis
Key Word Analysis
This primary particle serves as a copulative, linking the action of passing through Pisidia with their subsequent arrival in Pamphylia. It indicates a continuation of their journey and ministry, emphasizing the sequential nature of their movements as they systematically covered the regions.
Derived from διά (through) and ἔρχομαι (to come/go), this verb signifies a thorough traversing or going through a region comprehensively. It implies a deliberate and unhurried movement, suggesting that Paul and Barnabas did not merely pass by Pisidia but moved through it, likely revisiting the cities where they had established churches to provide further instruction and encouragement. This is not a casual transit but a purposeful journey.
This verb denotes the act of coming or going, indicating their arrival. In this context, it marks the successful completion of their journey through Pisidia and their entry into the new geographical area of Pamphylia, signifying a transition from one phase of their journey to the next.
This preposition indicates the point reached or entered, signifying motion "into" or "to" a specific destination. Here, it clearly marks Pamphylia as their intended and achieved destination after traversing Pisidia, highlighting the precise direction and outcome of their travel.
Verse Breakdown
"And after they had passed throughout Pisidia"
This clause describes the completion of Paul and Barnabas's extensive and deliberate journey through the region of Pisidia. The verb "passed throughout" (G1330, diérchomai) implies a comprehensive traversing, suggesting that they revisited the various cities within Pisidia where they had previously preached the Gospel, established churches, and faced significant opposition. This was not a quick transit but a purposeful engagement with the communities they had founded, likely for the purpose of strengthening and organizing them, as indicated by the broader context of Acts 14:21-23.
"they came to Pamphylia"
This clause states their arrival in Pamphylia, a coastal region located to the south of Pisidia. This marks a significant geographical shift, moving from the mountainous interior to the plains leading to the Mediterranean Sea. Their arrival in Pamphylia, specifically its port cities like Perga and Attalia, would facilitate their return voyage by sea to Antioch of Syria, their home base. This movement signifies the final stage of their return journey from the inner regions of Asia Minor.
Literary Devices
The brevity of Acts 14:24, while seemingly simple, employs several subtle literary devices. Conciseness is paramount, as Luke distills a potentially arduous and time-consuming journey into a single clause, highlighting the efficiency and directness of the apostolic mission. This conciseness also serves as a Transitional Marker, signaling the shift from the intense ministry in Pisidia to the final leg of their return journey through Pamphylia. The geographical names, Pisidia and Pamphylia, function as Metonymy, standing for the entire regions and the experiences Paul and Barnabas had within them, including the establishing of churches and facing persecution. The sequence of actions—"passed throughout" followed by "came to"—creates a sense of Linear Narrative Progression, reinforcing the systematic and purposeful nature of their missionary endeavors.
Theological and Thematic Connections
Acts 14:24, though a geographical marker, is deeply embedded in the theological narrative of the early church's expansion. It underscores the apostles' unwavering commitment to the Great Commission, not merely in initial evangelism but crucially in the ongoing discipleship and strengthening of new believers. Their willingness to re-enter hostile territories for the sake of the fledgling churches exemplifies a profound pastoral heart and a recognition that the work of the Gospel extends beyond conversion to consolidation. This commitment to nurturing the flock, even at personal risk, reflects the very heart of Christ's shepherding ministry and sets a precedent for all subsequent missionary endeavors, emphasizing that true spiritual growth requires sustained care and intentional follow-up.
Reflection and Application
Acts 14:24, despite its brevity, offers profound insights for contemporary believers and the church. It reminds us that Christian ministry is often a journey of both initiation and endurance. Paul and Barnabas didn't just preach and leave; they revisited, strengthened, and organized. This highlights the vital importance of follow-up, discipleship, and pastoral care in the life of the church. It challenges us to consider our own commitment to those we introduce to Christ, asking if we are willing to "pass throughout" the difficult or inconvenient places of their spiritual journey, providing ongoing support and encouragement. Furthermore, the apostles' courage in revisiting regions where they faced severe persecution serves as a powerful testament to perseverance in the face of adversity. It calls us to examine our own willingness to serve God faithfully, even when it demands sacrifice, discomfort, or opposition, trusting that our labor in the Lord is never in vain.
Questions for Reflection
FAQ
Why did Paul and Barnabas retrace their steps through Pisidia instead of taking a more direct route back to Antioch?
Paul and Barnabas chose to retrace their steps through Pisidia, revisiting cities like Derbe, Lystra, Iconium, and Pisidian Antioch, for a crucial pastoral purpose. As Acts 14:21-23 explicitly states, their intention was "to confirm the souls of the disciples, and to exhort them to continue in the faith, and that we must through much tribulation enter into the kingdom of God." They also "ordained elders in every church." This demonstrates their commitment to consolidating the nascent Christian communities they had established, ensuring their spiritual maturity and organizational stability, rather than merely evangelizing and moving on. It was a strategic decision driven by deep pastoral care for the new believers.
Christ-Centered Fulfillment
While Acts 14:24 is a geographical and historical marker, it implicitly points to the Christ-centered nature of the apostles' mission and the ultimate fulfillment found in Him. The apostles' tireless journeying, their perseverance through persecution, and their commitment to strengthening the fledgling churches in Pisidia and Pamphylia are all reflections of Christ's own self-giving and enduring love for His church. Just as Jesus "passed through" Galilee and Judea, ministering and gathering His disciples, Paul and Barnabas followed His example, embodying the Great Commission given by the resurrected Lord in Matthew 28:19-20. Their willingness to suffer for the Gospel echoes Christ's own suffering and ultimate sacrifice on the cross for the redemption of humanity, as highlighted in Philippians 2:5-8. Ultimately, their journey was not merely about traversing physical space but about extending the spiritual kingdom of God, founded upon the finished work of Christ. Every step taken, every hardship endured, and every church strengthened was an act of obedience to the one who is "the way, the truth, and the life" (John 14:6), ensuring that the message of salvation through Him reached "the uttermost part of the earth" (Acts 1:8).