Acts 14:8

Translation
King James Version
¶ 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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KJV (with Strong's)
And G2532 there sat G2521 a certain G5100 man G435 at G1722 Lystra G3082, impotent G102 in his feet G4228, being G5225 a cripple G5560 from G1537 his G846 mother's G3384 womb G2836, who G3739 never G3763 had walked G4043:
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Complete Jewish Bible
There was a man living in Lystra who could not use his feet — crippled from birth, he had never walked.
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Berean Standard Bible
In Lystra there sat a man crippled in his feet, who was lame from birth and had never walked.
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American Standard Version
And at Lystra there sat a certain man, impotent in his feet, a cripple from his mother’s womb, who never had walked.
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World English Bible Messianic
At Lystra a certain man sat, impotent in his feet, a cripple from his mother’s womb, who never had walked.
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Geneva Bible (1599)
Nowe there sate a certaine man at Lystra, impotent in his feete, which was a creeple from his mothers wombe, who had neuer walked.
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Young's Literal Translation
And a certain man in Lystra, impotent in the feet, was sitting, being lame from the womb of his mother--who never had walked,
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See also
Acts 3:2John 5:7Acts 4:9John 9:1John 9:2John 5:3John 5:5
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In the KJVVerse 27,423 of 31,102

Study This Verse

SUMMARY

Acts 14:8 introduces a pivotal moment in the missionary journey of Paul and Barnabas, describing a man in Lystra who had been born with a severe physical disability, rendering him completely unable to walk. This verse meticulously details the man's lifelong "impotence" in his feet, emphasizing the congenital and undeniable nature of his condition, thereby setting the stage for a profound demonstration of divine power and validating the apostolic message that was about to be proclaimed.

CONTEXT

  • Literary Context: Acts 14:8 immediately follows the persecution of Paul and Barnabas in Iconium, where they narrowly escaped stoning after a plot by unbelieving Jews and Gentiles. Having fled to Lystra and Derbe, cities of Lycaonia, this verse marks their arrival and the beginning of their ministry in Lystra. The description of the lame man serves as the narrative setup for a miraculous healing, which will then trigger a dramatic response from the Lystran populace, who mistake Paul and Barnabas for gods (Acts 14:11-13). This miracle, therefore, is not an isolated event but a crucial catalyst within the broader narrative of the apostles' evangelistic endeavors and the challenges they faced.
  • Historical & Cultural Context: Lystra was a Roman colony in the region of Lycaonia, part of the Roman province of Galatia (modern-day Turkey). Unlike Iconium, which had a significant Jewish population and synagogue, Lystra appears to have been predominantly Gentile, likely with a strong adherence to pagan worship, particularly the cults of Zeus and Hermes, as evidenced by the events that follow the healing (Acts 14:11-13). Physical disabilities like lameness were common in the ancient world, often leading to destitution and social marginalization, as there were no social welfare systems. The public nature of the man's condition, "from his mother's womb," would have been widely known in a smaller community like Lystra, making any subsequent healing undeniable and highly impactful to the local populace, who would interpret such an event through their polytheistic worldview.
  • Key Themes: This verse contributes significantly to several overarching themes in Acts. Firstly, it highlights the Divine Power and Healing that accompanies the proclamation of the gospel, demonstrating God's active presence and validation of His messengers. The man's congenital and incurable condition underscores that only supernatural intervention could bring about such a restoration, echoing earlier healings in Acts, such as that of the lame man at the Beautiful Gate in Acts 3:1-10. Secondly, the miracle serves as a powerful Validation of Apostolic Ministry, providing tangible proof that Paul and Barnabas were indeed sent by God, preparing the hearts of the Lystrans for the message of salvation. Lastly, it exemplifies the theme of Preparation for the Gospel, where signs and wonders often precede and facilitate the reception of the good news, drawing attention and creating an openness for spiritual truth among those steeped in paganism, as seen throughout the book of Acts.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • impotent (Greek, adýnatos', G102): Meaning "unable, i.e. weak (literally or figuratively); passively, impossible." This term powerfully conveys the man's complete and utter lack of physical capacity to use his feet. It emphasizes that his condition was not merely a weakness but an absolute inability, making any self-initiated movement or recovery an "impossible" feat.
  • cripple (Greek, chōlós', G5560): Meaning "halt, i.e. limping." This word directly describes the man's physical state, confirming that his "impotence" manifested as lameness. It paints a vivid picture of someone whose legs were useless for walking, forcing him to sit or crawl, further underscoring the severity and visibility of his disability to the Lystran community.
  • womb (Greek, koilía', G2836): Meaning "a cavity, i.e. (especially) the abdomen; by implication, the matrix." The phrase "from his mother's womb" (G1537 ek G3384 mḗtēr G846 autós G2836 koilía) specifies the congenital nature of his condition. This detail is crucial, as it eliminates any possibility of the lameness being feigned or a recent injury, thereby making the subsequent miracle undeniably authentic and profound.

Verse Breakdown

  • "¶ And there sat a certain man at Lystra,": This opening clause introduces the subject of the narrative: an unnamed individual in the city of Lystra. The passive posture of "sat" immediately hints at his immobility, establishing his presence as a fixed, perhaps marginalized, figure within the community. The use of "certain man" (G5100 tìs G435 anḗr) suggests he was a known local figure, though not necessarily a person of prominence.
  • "impotent in his feet,": This phrase directly states the man's primary physical affliction. "Impotent" (G102 adýnatos) signifies a complete lack of power or ability in his lower limbs, rendering them useless for their intended function of walking. This is the core of his physical limitation.
  • "being a cripple from his mother's womb,": This clause provides critical information about the origin and duration of his condition. He was not merely "impotent" but specifically "a cripple" (G5560 chōlós), meaning he was lame. The emphatic "from his mother's womb" (G1537 ek G3384 mḗtēr G2836 koilía) underscores that his disability was congenital, present since birth, and thus incurable by human means. This detail serves to magnify the miraculous nature of his eventual healing.
  • "who never had walked:": This final, concise statement powerfully confirms the lifelong and absolute nature of his lameness. The Greek "never" (G3763 oudépote) combined with "had walked" (G4043 peripatéō) leaves no ambiguity: this man had never taken a single step in his life. This comprehensive description of his condition sets the stage for the dramatic and undeniable miracle that follows, highlighting the magnitude of divine intervention.

Literary Devices

The description in Acts 14:8 employs several literary devices to emphasize the man's condition and magnify the impending miracle. Descriptive Language is used to paint a clear picture of his physical state ("impotent in his feet," "a cripple"). The phrase "from his mother's womb, who never had walked" serves as a form of Hyperbole or Emphasis, stressing the congenital and lifelong nature of his disability. This extreme portrayal of helplessness creates a stark Contrast with the divine power about to be displayed, making the miracle all the more impactful. Furthermore, the detailed description of his chronic condition functions as Foreshadowing, building anticipation for the extraordinary event that will defy all natural expectations and highlight the supernatural source of Paul's authority.

THEOLOGICAL AND THEMATIC CONNECTIONS

Acts 14:8 profoundly illustrates God's compassionate power to intervene in human impossibility, not merely for physical healing but as a sign pointing to spiritual truth. The man's lifelong lameness, a condition beyond human remedy, serves as a powerful metaphor for humanity's spiritual inability to approach God or walk in His ways apart from divine grace. Just as the man was utterly dependent on an external power to walk, so too are all people dependent on Christ for spiritual life and transformation. This miracle, like many others in Acts, functions as a tangible demonstration of God's kingdom breaking into the world, validating the apostolic message and inviting people to encounter the living God who heals and restores. It underscores that God's power is not limited by the severity or duration of a human condition, whether physical or spiritual.

REFLECTION AND APPLICATION

Acts 14:8 challenges us to consider the depths of human need and the boundless nature of God's power. The detailed description of the man's congenital and lifelong disability reminds us that no condition, no matter how entrenched or seemingly hopeless, is beyond the reach of divine intervention. This should cultivate within us a profound sense of compassion for those who suffer from physical, emotional, or spiritual "impotence," prompting us to look beyond superficial appearances to the deeper needs of individuals. Furthermore, it encourages us to recognize that God often uses extraordinary circumstances to open doors for the gospel. Just as the lame man's healing prepared the way for Paul's message, our willingness to be instruments of God's love and power can create opportunities for others to encounter the transformative truth of Jesus Christ. This verse calls us to faith, reminding us that with God, truly, all things are possible, and that His power is always purposed to reveal His glory and draw people into His redemptive plan.

Questions for Reflection

  • How does the detailed description of the lame man's condition in Acts 14:8 deepen your appreciation for the miracle that follows?
  • In what areas of your life or in the lives of those around you do you see "impotence" or seemingly impossible situations that need God's intervention?
  • How can you cultivate a greater sense of compassion for those who are marginalized or suffering, and how might God use you to bring His hope to them?
  • What "signs and wonders" (spiritual or otherwise) has God used in your life or community to prepare hearts for the gospel message?

FAQ

What was the significance of the man being "from his mother's womb" and "who never had walked"?

Answer: The emphasis on the man being "from his mother's womb" (congenital) and having "never had walked" is crucial for several reasons. Firstly, it establishes the undeniable severity and chronicity of his condition. This was not a recent injury or a feigned disability but a lifelong, publicly known affliction. In ancient societies, such a condition would have been readily apparent and widely recognized by the community. Secondly, it eliminates any possibility of human intervention or natural recovery, thereby magnifying the miraculous nature of the healing that follows. When Paul commands the man to stand, and he immediately leaps and walks (Acts 14:10), there can be no doubt that a supernatural power, specifically God's power, was at work. This detail serves to authenticate Paul's ministry and the divine origin of the message he proclaimed, making the miracle a powerful sign for the Lystran onlookers.

CHRIST-CENTERED FULFILLMENT

The healing of the lame man in Acts 14:8, though performed by Paul, finds its ultimate significance and fulfillment in the person and work of Jesus Christ. Throughout His earthly ministry, Jesus demonstrated His divine authority and compassion by healing the sick, casting out demons, and raising the dead, often specifically healing those born with disabilities, such as the man born blind in John 9:1-7. These physical healings were not merely acts of benevolence but powerful signs pointing to a deeper spiritual reality: Jesus's power to overcome the spiritual lameness of humanity, which is born into sin and utterly unable to walk in righteousness. Just as the man in Lystra was physically "impotent" from birth, so too are all people spiritually dead in trespasses and sins, unable to approach God or live a life pleasing to Him without divine intervention, as described in Ephesians 2:1. Christ, through His atoning sacrifice and resurrection, provides the spiritual healing that enables us to "walk in newness of life" (Romans 6:4). The physical restoration of the lame man foreshadows the spiritual transformation available to all who believe in Jesus, where the spiritually crippled are made whole, able to leap for joy and walk in the freedom of God's grace, fulfilling the prophetic vision of Isaiah 35:6.

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Commentary on Acts 14 verses 8–18

I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

In these verses we have,

I. A miraculous cure wrought by Paul at Lystra upon a cripple that had been lame from his birth, such a one as was miraculously cured by Peter and John, Act 3:2. That introduced the gospel among the Jews, this among the Gentiles; both that and this were designed to represent the impotency of all the children of men in spiritual things: they are lame from their birth, till the grace of God puts strength into them; for it was when we were yet without strength that Christ died for the ungodly, Rom 5:6. Observe here, 1. The deplorable case of the poor cripple (Act 14:8): He was impotent in his feet, disabled (so the word is) to such a degree that it was impossible he should set his foot to the ground, to lay any stress upon it. It was well known that he had been so from his mother's womb, and that he never had walked, nor could stand up. We should take occasion hence to thank God for the use of our limbs; and those who are deprived of it may observe that their case is not singular. 2. The expectation that was raised in him of a cure (Act 14:9): He heard Paul preach, and, it is likely, was much affected with what he heard, believed that the messengers, having their commission thence, had a divine power going along with them, and were therefore able to cure him of his lameness. This Paul was aware of, by the spirit of discerning that he had, and perhaps the aspect of his countenance did in part witness for him: Paul perceived that he had faith to be healed; desired it, hoped for it, had such a thing in his thoughts, which it does not appear that the lame man Peter healed had, for he expected no more than an alms. There was not found such great faith in Israel as was among the Gentiles, Mat 8:10. 3. The cure wrought: Paul, perceiving that he had faith to be healed, brought the word and healed him, Psa 107:20. Note, God will not disappoint the desires that are of his own kindling, nor the hopes of his own raising. Paul spoke to him with a loud voice, either because he was at some distance, or to show that the true miracles, wrought by the power of Christ, were far unlike the lying wonders wrought by deceivers, that peeped, and muttered, and whispered, Isa 8:19. God saith, I have not spoken in secret, in a dark place of the earth, Isa 45:19. Paul spoke to him with a loud voice, that the people about might take notice, and have their expectations raised of the effect. It does not appear that this cripple was a beggar; it is said (Act 14:8) that he sat, not that he sat begging. But we may imagine how melancholy it was to him to see other people walking about him, and himself disabled; and therefore how welcome Paul's word was to him, "Stand upright on thy feet; help thyself, and God shall help thee; try whether thou hast strength, and thou shalt find that thou hast." Some copies read it, I say unto thee, in the name of the Lord Jesus Christ, Stand upright on thy feet. It is certain that this is implied, and very probably was expressed, by Paul, and power went along with this word; for presently he leaped and walked, leaped up from the place where he sat, and not only stood upright, but to show that he was perfectly cured, and that immediately, he walked to and fro before them all. Herein the scripture was fulfilled, that when the wilderness of the Gentile world is made to blossom as the rose then shall the lame man leap as a hart, Isa 35:1, Isa 35:6. Those that by the grace of God are cured of their spiritual lameness must show it by leaping with a holy exultation and walking in a holy conversation.

II. The impression which this cure made upon the people: they were amazed at it, had never seen nor heard the like, and fell into an ecstacy of wonder. Paul and Barnabas were strangers, exiles, refugees, in their country; every thing concurred to make them mean and despicable: yet the working of this one miracle was enough to make them in the eyes of this people truly great and honourable, though the multitude of Christ's miracles could not screen him from the utmost contempt among the Jews. We find here, 1. The people take them for gods (Act 14:11): They lifted up their voices with an air of triumph, saying in their own language (for it was the common people that said it), in the speech of Lycaonia, which was a dialect of the Greek, The gods are come down to us in the likeness of men. They imagined that Paul and Barnabas had dropped down to them out of the clouds, and that they were some divine powers, no less than gods, though in the likeness of men. This notion of the thing agreed well enough with the pagan theology, and the fabulous account they had of the visits which their gods made to this lower world; and proud enough they were to think that they should have a visit made to them. They carried this notion so far here that they pretended to tell which of their gods they were, according to the ideas their poets had given them of the gods (Act 14:12): They called Barnabas Jupiter; for, if they will have him to be a god, it is as easy to make him the prince of their gods as not. It is probable that he was the senior, and the more portly comely man, that had something of majesty in his countenance. And Paul they called Mercury, who was the messenger of the gods, that was sent on their errands; for Paul, though he had not the appearance that Barnabas had, was the chief speaker, and had a greater command of language, and perhaps appeared to have something mercurial in his temper and genius. Jupiter used to take Mercury along with him, they said, and, if he make a visit to their city, they will suppose he does so now. 2. The priest thereupon prepares to do sacrifice to them, Act 14:13. The temple of Jupiter was, it seems, before the gate of their city, as its protector and guardian; and the priest of that idol and temple, hearing the people cry out thus, took the hint presently, and thought it was time for him to bestir himself to do his duty: many a costly sacrifice he had offered to the image of Jupiter, but if Jupiter be among them himself - in propria persona, it concerns him to do him the utmost honours imaginable; and the people are ready to join with him in it. See how easily vain minds are carried away with a popular outcry. If the crowd give a shout, Here is Jupiter, the priest of Jupiter takes the first hint, and offers his service immediately. When Christ, the Son of God, came down, and appeared in the likeness of men, and did many, very many miracles, yet they were so far from doing sacrifice to him that they made him a sacrifice to their pride and malice: He was in the world, and the world knew him not; he came to his own, and his own received him not; but Paul and Barnabas, upon the working of one miracle, are immediately deified. The same power of the god of this world which prejudices the carnal mind against truth makes errors and mistakes to find easy admission; and both ways his turn is served. They brought oxen, to be sacrificed to them, and garlands, with which to crown the sacrifices. These garlands were made up of flowers and ribbons; and they gilded the horns of the oxen they sacrificed.

Victimae ad supplicium saginantur,

hostiae ad poenam corenantur.

So beasts for sacrifice do feed,

First to be crown'd, and then to bleed.

- So Octavius in Minutius Felix.

III. Paul and Barnabas protest against this undue respect paid them, and with much ado prevent it. Many of the heathen emperors called themselves gods, and took a pride in having divine honours paid them: but Christ's ministers, though real benefactors to mankind, while these tyrants only pretended to be so, refused those honours when they were so tendered. Whose successor therefore he is who sits in the temple of God, and shows that he is god (Th2 2:4), and who is adored as our lord god, the pope, it is easy to say. Observe,

1.The holy indignation which Paul and Barnabas conceived at this: When they heard this, they rent their clothes. We do not find that they rent their clothes when the people vilified them, and spoke of stoning them; they could bear this without disturbance: but when they deified them, and spoke of worshipping them, they could not bear it, but rent their clothes, as being more concerned for God's honour than their own.

2.The pains they took to prevent it. They did not connive at it, nor say, "If people will be deceived, let them be deceived," much less suggest to themselves and one another that it might contribute both to the safety of their persons and the success of their ministry if they suffered the people to continue in this mistake, and so they might make a good hand of an ill thing. No, God's truth needs not the service of man's lie. Christ had put honour enough upon them in making them apostles, they needed not assume either the honour of princes or the honour of gods; they appeared with much more magnificent titles when they were called the ambassadors of Christ, and the stewards of the mysteries of God, than when they were called Jupiter and Mercury. Let us see how they prevented it.

(1.)They ran in among the people, as soon as they heard of it, and would not so much as stay awhile to see what the people would do. Their running in, like servants, among the people, showed that they were far from looking upon themselves as gods, or taking state upon them; they did not stand still, expecting honours to be done them, but plainly declined them by thrusting themselves into the crowd. They ran in, as men in earnest, with as much concern as Aaron ran in between the living and the dead, when the plague was begun.

(2.)They reasoned with them, crying out, that all might hear, "Sirs, why do you these things?" Why do you go about to make gods of us? It is the most absurd thing you can do; for,

[1.]"Our nature will not admit it: We also are men of like passions with you" homoiopatheis: it is the same word that is used concerning Elias, Jam 5:18, where we render it, subject to like passions as we are. "We are men, and therefore you wrong yourselves if you expect that from us which is to be had in God only; and you wrong God if you give that honour to us, or to any other man, which is to be given to God only. We not only have such bodies as you see, but are of like passions with you, have hearts fashioned like as other men (Psa 33:15); for, as in water face answers to face, so doth the heart of man to man, Pro 27:19. We are naturally subject to the same infirmities of the human nature, and liable to the same calamities of the human life; not only men, but sinful men and suffering men, and therefore will not be deified."

[2.]"Our doctrine is directly against it. Must we be added to the number of your gods whose business it is to abolish the gods you have? We preach unto you that you should turn from these vanities unto the living God. If we should suffer this, we should confirm you in that which it is our business to convert you from:" and so they take this occasion to show them how just and necessary it was that they should turn to God from idols, Th1 1:9. When they preached to the Jews, who hated idolatry, they had nothing to do but to preach the grace of God in Christ, and needed not, as the prophets in dealing with their fathers, to preach against idolatry: but, when they had to do with the Gentiles, they must rectify their mistakes in natural religion, and bring them off from the gross corruptions of that. See here what they preached to the Gentiles.

First, That the gods which they and their fathers worshipped, and all the ceremonies of their worship of them were vanities, idle things, unreasonable, unprofitable, which no rational account could be given of, nor any real advantage gained from. Idols are often called vanities in the Old Testament, Deu 32:21; Kg1 10:13; Jer 14:22. An idol is nothing in the world (Co1 8:4): it is not at all what it is pretended to be, it is a cheat, it is a counterfeit; it deceives those that trust to it and expect relief from it. Therefore turn from these vanities, turn from them with abhorrence and detestation, as Ephraim did (Hos 14:8): "What have I to do any more with idols? I will never again be thus imposed upon."

Secondly, That the God to whom they would have them turn is the living God. They had hitherto worshipped dead images, that were utterly unable to help them (Isa 64:9), or (as they now attempted) dying men, that would soon be disabled to help them; but now they are persuaded to worship a living God, who has life in himself, and life for us, and lives for evermore.

Thirdly, That this God is the creator of the world, the fountain of all being and power: "He made heaven and earth, and the sea, and all things therein, even those things which you worship as gods, so that he is the God of your gods. You worship gods which you made, the creatures of your own fancy, and the work of your own hands. We call you to worship the true God, and cheat not yourselves with pretenders; worship the Sovereign Lord of all, and disparage not yourselves in bowing down to his creatures and subjects."

Fourthly, That the world owed it to his patience that he had not destroyed them long ere this for their idolatry (Act 14:16): In times past, for many ages, unto this day, he suffered all nations to walk in their own ways. These idolaters, that were called from the service of other gods, might think, "Have we not served these gods hitherto, and our fathers before us, time out of mind; and why may we not as well go on to serve them still?" - No, your serving them was a trial of God's patience, and it was a miracle of mercy that you were not cut off for it. But, though he did not destroy you for it while you were in ignorance, and knew no better (Act 17:30) yet now that he has sent his gospel into the world, and by it has made a clear discovery of himself and his will to all nations, and not to the Jews only, if you still continue in your idolatry he will not bear with you as he has done. All the nations that had not the benefit of divine revelation, that is, all but the Jews, he suffered to walk in their own ways, for they had nothing to check them, or control them, but their own consciences, their own thoughts (Rom 2:15), no scriptures, no prophets; and then they were the more excusable if they mistook their way: but now that God has sent a revelation into the world which is to be published to all nations the case is altered. We may under-stand it as a judgment upon all nations that God suffered them to walk in their own ways, gave them up to their own hearts' lusts; but now the time is come when the veil of the covering spread over all nations should be taken off (Isa 25:7), and now you will no longer be excused in these vanities, but must turn from them. Note, 1. God's patience with us hitherto should lead us to repentance, and not encourage us to presume upon the continuance of it, while we continue to provoke him. 2. Our having done ill while we were in ignorance will not bear us out in doing ill when we are better taught.

Fifthly, That even when they were not under the direction and correction of the word of God, yet they might have known, and should have known, to do better by the works of God, Act 14:17. Though the Gentiles had not the statutes and judgments that the Jews had to witness for God against all pretenders, no tables of testimony or tabernacle of testimony, yet he left not himself without witness; besides the witness for God within them (the dictates of natural conscience), they had witnesses for God round about them - the bounty of common providence. Their having no scriptures did in part excuse them, and therefore God did not destroy them for their idolatry, as he did the Jewish nation. This however did not wholly excuse them, but that notwithstanding this they were highly criminal and deeply guilty before God; for there were other witnesses for God, sufficient to inform them that he and he only is to be worshipped, and that to him they owed all their services from whom they received all their comforts, and therefore that they were guilty of the highest injustice and ingratitude imaginable, in alienating them from him. God, having not left himself without witness, has not left us without a guide, and so has left us without excuse; for whatever is a witness for God is a witness against us, if we give that glory to any other which is due to him only. 1. The bounties of common providence witness to us that there is a God, for they are all dispensed wisely and with design. The rain and fruitful seasons could not come by chance, nor are there any of the vanities of the heathen that can give rain, neither can the heavens of themselves give showers, Jer 14:22. All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven, he is the Father of the rain, Job 38:28. 2. The benefits we have by these bounties witness to us that we ought to make our acknowledgments not to the creatures who are made serviceable to us, but to the Creator who makes them so. He left not himself without witness, in that he did good. God seems to reckon the instances of his goodness to be more pregnant, cogent proofs of his title to our homage and adoration than the evidences of his greatness; for his goodness is his glory. The earth is full of his goodness; his tender mercies are over all his works; and therefore they praise him, Psa 145:9, Psa 145:10. God does us good, in preserving to us his air to breathe in, his ground to go upon, the light of his sun to see by; but, because the most sensible instance of the goodness of Providence to each of us in particular is that of the daily provision made by it of meat and drink for us, the apostle chooses to insist upon that, and shows how God does us good, (1.) In preparing it for us, and that by a long train of causes which depend upon him as the first cause: The heavens hear the earth; the earth hears the corn, and wine, and oil; and they hear Jezreel. Hos 2:21, Hos 2:22. He does us good in giving us rain from heaven - rain for us to drink, for if there were no rain there would be no springs of water and we should soon die for thirst - rain for our land to drink, for our meat as well as drink we have from the rain; in giving us this, he gives us fruitful seasons. If the heavens be as iron, the earth will soon be as brass, Lev 26:19. This is the river of God which greatly enriches the earth, and by it God prepares us corn, Psa 65:9-13. Of all the common operations of providence, the heathen chose to form their notion of the supreme God by that which bespeaks terror, and is proper to strike an awe of him upon us, and this was the thunder; and therefore they called Jupiter the thunderer, and represented him with a thunderbolt in his hand; and it appears by Psa 29:3 that this ought not to be overlooked; but the apostle here, to engage us to worship God, sets before us his beneficence, that we may have good thoughts of him in every thing wherein we have to do with him - may love him and delight in him, as one that does good, does good to us, does good to all, in giving rain from heaven and fruitful seasons; and if at any time rain be withheld, or the seasons be unfruitful, we may thank ourselves; it is our sin that turns away these good things from us which were coming to us, and stops the current of God's favours. (2.) In giving us the comforts of it. It is he that fills our hearts with food and gladness. God is rich in mercy to all (Rom 10:12): he gives us richly all things to enjoy (Ti1 6:17), is not only a benefactor, but a bountiful one, not only gives us the things we need, but gives us to enjoy them (Ecc 2:24): He fills our hearts with food, that is, he gives us food to our hearts' content, or according to our hearts' desire; not merely for necessity, but plenty, dainty, and variety. Even those nations that had lost the knowledge of him, and worshipped other gods, yet he filled their houses, filled their mouths, filled their bellies (Job 22:18; Psa 17:14) with good things. The Gentiles that lived without God in the world, yet lived upon God, which Christ urges as a reason why we should do good to those that hate us, Mat 5:44, Mat 5:45. Those heathen had their hearts filled with food; this was their felicity and satisfaction, they desired no more; but these things will not fill the soul (Eze 7:19), nor will those that know how to value their own souls be satisfied with them; but the apostles put themselves in as sharers in the divine beneficence. We must all own that God fills our hearts with food and gladness; not only food, that we may live, but gladness, that we may live cheerfully; to him we owe it that we do not all our days eat in sorrow. Note, We must thank God, not only for our food, but for our gladness - that he gives us leave to be cheerful, cause to be cheerful, and hearts to be cheerful. And, if our hearts be filled with food and gladness, they ought to be filled with love and thankfulness, and enlarged in duty and obedience, Deu 8:10; Deu 28:47.

Lastly, The success of this prohibition which the apostles gave to the people (Act 14:18): By these sayings, with much ado, they restrained the people from doing sacrifice to them, so strongly were these idolaters set upon their idolatry. It was not enough for the apostles to refuse to be deified (this would be construed only a pang of modesty), but they resented it, they showed the people the evil of it, and all little enough, for they could scarcely restrain them from it, and some of them were ready to blame the priest, that he did not go on with his business notwithstanding. We may see here what gave rise to the pagan idolatry; it was terminating those regards in the instruments of our comfort which should have passed through them to the Author. Paul and Barnabas had cured a cripple, and therefore the people deified them, instead of glorifying God for giving them such power, which should make us very cautious that we do not give that honour to another, or take it to ourselves, which is due to God only.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–18. Public domain.
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John ChrysostomAD 407
Homily on Acts 30
And yet in the case of the others, it was the reverse: for first receiving healing in their bodies, they were then taken in hand for cure of their souls, but this man not so. It seems to me, that Paul saw into his soul. "And he leaped," it says, "and walked." It was a proof of his perfect cure, the leaping.
John ChrysostomAD 407
Homily on Acts 30
"And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: the same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice" - why with a loud voice? that the multitude should believe - "Stand upright on thy feet." But observe, he gave heed, it says, to the things spoken by Paul. Do you mark the elevation of the man's mind? He was nothing defeated by his lameness for earnestness of hearing. "Who fixing his eyes upon him, and perceiving," it says, "that he had faith to be made whole." He was already predisposed in purpose of mind.
BedeAD 735
Commentary on Acts
And a certain man at Lystra, impotent in his feet, sat, etc. Just as that lame man whom Peter and John healed at the gate of the temple prefigures the salvation of the Jews, so also this sick man of Lycaonia, a people far removed from the religion of the law and temple, but gathered by the preaching of the apostle Paul. He says, "They gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision." And the times agree with the exposition. For he was in the early days of faith, when the word had not yet been believed by the Gentiles; but here the Jews, having been expelled for their unbelief and sprinkled with the dust of condemnation, are healed amidst the new joys of the converted Gentiles.
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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