Act 14:8-18 | RWP | e4.org | At Lystra ( εν Λυστροις ). Neuter plural as in ; while feminine singular in , ; . There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses ) shows how they got a real hearing among these rude heathen. There sat ( εκαθητο ). Imperfect middle of καθημα . Was sitting. This case is very much like that in , healed by Peter. Possibly outside the gate (verse ) or some public place. Impotent in his feet ( αδυνατος τοις ποσιν ). Old verbal, but only here in the N.T. in this sense except figuratively in . Elsewhere it means "impossible" ( ). Locative case. Common in medical writers in the sense of "impotent." So Tobit 2:10; 5:9. Had walked ( περιεπατησεν ). So best MSS., first aorist active indicative "walked," not περιεπεπατηκε , "had walked" (past perfect active).

‏ Acts 14:8-18

At Lystra ( εν Λυστροις ). Neuter plural as in 16:2; 2Ti 3:11 while feminine singular in 14:6, 21; 16:1. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18) shows how they got a real hearing among these rude heathen.

There sat ( εκαθητο ). Imperfect middle of καθημα. Was sitting. This case is very much like that in 3:1-11, healed by Peter. Possibly outside the gate (verse 13) or some public place.

Impotent in his feet ( αδυνατος τοις ποσιν ). Old verbal, but only here in the N.T. in this sense except figuratively in Ro 15:1. Elsewhere it means "impossible" (Mt 19:26). Locative case. Common in medical writers in the sense of "impotent." So Tobit 2:10; 5:9.

Had walked ( περιεπατησεν ). So best MSS., first aorist active indicative "walked," not περιεπεπατηκε, "had walked" (past perfect active).

The same ( ουτος ). Just "this one."

Heard ( ηκουεν ). Imperfect active, was listening to Paul speaking ( λαλουντος ). Either at the gate or in the market place (17:17) Paul was preaching to such as would listen or could understand his Greek (Koine). Ramsay (St. Paul the Traveller, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (verse 3) and Paul may have spoken of the work of healing wrought by Jesus. This man was "no mendicant pretender," for his history was known from his birth.

Fastening his eyes upon him ( ατενισας αυτω ). Just as in 13:9 of Paul and 1:10 which see. Paul saw a new hope in the man's eyes and face.

He had faith ( εχε πιστιν ). Present active indicative retained in indirect discourse.

To be made whole ( του σωθηνα ). Genitive of articular first aorist passive infinitive (purpose and result combined) of σωζω, to make sound and also to save. Here clearly to make whole or well as in Lu 7:50 (cf. Ac 3:16; 4:10).

Upright ( ορθος ). Predicate adjective. In this sense Galen and Hippocrates frequently use ορθος (erect, straight). Paul spoke in a loud ( μεγαλη ) voice so that all could hear and know.

He leaped up and walked ( ηλατο κα περιεπατε ). Rather, He leaped up with a single bound and began to walk. The second aorist middle indicative (with first aorist vowel α ) of αλλομα (late verb, in papyri) and inchoative imperfect active of περιπατεω, common verb to walk around. This graphic picture is concealed by the usual English rendering. It is possible that Luke obtained the vivid report of this incident from Timothy who may have witnessed it and who was probably converted during Paul's stay here (16:3). His father was a prominent Greek and his mother Eunice, possibly a widow, may have lived here with her mother Lois (2Ti 1:5).

Lifted up their voice ( επηραν την φωνην αυτων ). First aorist active of επαιρω. In their excitement they elevated their voices.

In the speech of Lycaonia ( Λυκαονιστ ). Adverb from verb λυκαονιζω, to use the language of Lycaonia found here alone, but formed regularly like Εβραιστ (Joh 5:2), Hελληνιστ (Ac 21:37), Ρωμαιστ (Joh 19:20). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held.

In the likeness of men ( ομοιωθεντες ανθρωποις ). First aorist passive participle of ομοιω, to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, Meta. VIII. 626). Jupiter (Zeus) had a temple in Lystra.

They called ( εκαλουν ). Inchoative imperfect began to call.

Barnabas, Jupiter ( τον Βαρναβαν Δια ). Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2Co 10:10).

And Paul, Mercury ( τον δε Παυλον Hερμην ). Mercury ( Hερμης ) was the messenger of the gods, and the spokesman of Zeus. Hερμης was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Heb 7:2; Joh 1:38).

Because he was the chief speaker ( επειδη αυτος ην ο ηγουμενος του λογου ). Paul was clearly "the leader of the talk." So it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in Ga 4:14, certainly they did receive him as an angel of God, as if "Mercury" in reality.

Whose temple was before the city ( του οντος προ της πωλεως ). The god (Zeus) is identified with his temple. He had a statue and temple there.

Oxen and garlands ( ταυρους κα στεμματα ). Probably garlands to put on the oxen before they were slain. It was common to sacrifice bullocks to Jupiter and Mercury.

Would have done sacrifice ( ηθελεν θυειν ). Imperfect indicative, wanted to offer sacrifice. He was planning to do it, and his purpose now became plain to Paul and Barnabas.

Having heard ( ακουσαντες ). Such elaborate preparation "with the multitudes" ( συν τοις οχλοις ) spread rumours and some who spoke Greek told Paul and Barnabas. It is possible that the priest of Jupiter may have sent a formal request that the visiting "gods" might come out to the statue by the temple gates to make it a grand occasion. They rent their garments ( διαρρηξαντες ). First aorist active participle from διαρρηγνυμ, old verb to rend in two. Like the high priest in Mt 26:65 as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods!

Sprang forth ( εξεπηδησαν ). First aorist (ingressive) active indicative of εκπηδαω (note εκ ), old verb, here only in the N.T. It was all a sign of grief and horror with loud outcries ( κραζοντες ).

Sirs ( ανδρες ). Literally, Men. Abrupt, but courteous.

We also are men of like passions with you ( κα ημεις ομοιοπαθεις εσμεν υμιν ανθρωπο ). Old adjective from ομοιος (like) and πασχω, to experience. In the N.T. only here and Jas 5:17. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.). Hυμιν is associative instrumental case.

And bring you good tidings ( ευαγγελιζομενο ). No "and" in the Greek, just the present middle participle, "gospelizing you." They are not gods, but evangelists. Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Ac 17:21-32; Ro 1:18-23. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Ac 13:16-41).

That ye should turn from these vain things ( απο τουτων των ματαιων επιστρεφειν ). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple.

Unto the living God ( επ θεον ζωντα ). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Co 6:16; Ro 9:26).

Who made ( ος εποιησεν ). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Ac 17:24). Paul here quotes Ps 146:6 and has Ge 1:1 in mind. See also 1Th 1:9 where a new allegiance is also claimed as here.

In the generations gone by ( εν ταις παρωιχημεναις γενεαις ). Perfect middle participle from παροιχομα, to go by, old verb, here alone in the N.T.

Suffered ( ειασεν ). Constative aorist active indicative of εαω (note syllabic augment). Paul here touches God in history as he did just before in creation. God's hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Ac 17:30; Ro 1:24, 26, 28), judgment enough for their sins.

To walk in their ways ( πορευεσθα ταις οδοις αυτων ). Present middle infinitive, to go on walking, with locative case without εν. This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience.

And yet ( καιτο ). Old Greek compound particle ( κα το ). In the N.T. twice only, once with finite verb as here, once with the participle (Heb 4:3).

Without witness ( αμαρτυρον ). Old adjective ( α privative and μαρτυς, witness), only here in the N.T.

Left ( αφηκεν ). First aorist active ( κ aorist indicative of αφιημ ).

In that he did good ( αγαθουργων ). Present active causal participle of αγαθουργεω, late and rare verb (also αγαθοεργεω 1Ti 6:18), reading of the oldest MSS. here for αγαθοποιεω, to do good. Note two other causal participles here parallel with αγαθουργων, viz., διδους ("giving you") present active of διδωμι, εμπιπλων ("filling") present active of εμπιμπλαω (late form of εμπιμπλημ ). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Ro 1:20). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful ( καρποφορουσ, καρπος, and φερω, fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. "Mercury, as the God of merchandise, was also the dispenser of food" (Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God "behind the drama of the physical world" (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God.

Gladness ( ευφροσυνης ). Old word from ευφρων ( ευ and φρην ), good cheer. In the N.T. only Ac 2:28 and here. Cheerfulness should be our normal attitude when we consider God's goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself.

Scarce ( μολις ). Adverb in same sense as old μογις, from μολος, toil.

Restrained ( κατεπαυσαν ). Effective first aorist active indicative of καταπαυω, old verb in causative sense to make abstain from.

From doing sacrifice unto them ( του μη θυειν αυτοις ). Ablative case of the articular infinitive with redundant negative after κατεπαυσαν, regular Greek idiom (Robertson, Grammar, pp. 1094, 1171). It had been a harrowing and well-nigh a horrible ordeal, but finally Paul had won. If only nobody else had interposed!