A.T. Robertson Commentary Acts 14

They entered together (κατα το αυτο εισελθειν). Like επ το αυτο in 3:1. The infinitive εισελθειν is the subject of εγενετο.

So spake that (λαλησα ουτως ωστε). Infinitive again parallel to εισελθειν. With the result that, actual result here stated with ωστε and the aorist infinitive πιστευσα (Robertson, Grammar, pp. 999f.) rather than ωστε and the indicative like Joh 3:16. It was a tremendous first meeting.

That were disobedient (ο απειθησαντες). First aorist active articular participle, not the present απειθουντες as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly απειθεω does mean to disobey and απιστεω to disbelieve, but that distinction is not observed in Joh 3:36 nor in Ac 19:9; 28:24. The word απειθεω means to be απειθης, to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God.

Made them evil affected (εκακωσαν). First aorist active indicative of κακοω, old verb from κακος, to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in Ps 105:32 and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that "the chiefs of the synagogue and the rulers" brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. "The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace" (Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."

Long time therefore (ικανον μεν ουν χρονον). Accusative of duration of time (possibly six months) and note μεν ουν. There is an antithesis in εσχισθη δε (verse 4) and in verse 5(εγενετο δε). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly" (παρρησιαζομενο as in 13:46 at Antioch in Pisidia, "in the Lord" (επ τω κυριω), upon the basis of the Lord Jesus as in 4:17f. And the Lord Jesus "bore witness to the word of his grace" as he always does, "granting signs and wonders to be done by their hands" (διδοντ σημεια κα τερατα γινεσθα δια των χειρων αυτων). Present participle (διδοντ) and present infinitive (γινεσθα) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; 4:29f.; 5:12; cf. Hebrews 2:4). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have εκ δευτερου (a second time).

But the multitude of the city was divided (εσχισθη δε το πληθος της πολεως). First aorist passive indicative of σχιζω, old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7). This division was within the Gentile populace. Part held (ο μεν ησαν), literally "some were with the Jews" (συν τοις Ιουδαιοις), part with the apostles (ο δε συν τοις αποστολοις). Common demonstrative of contrast (ο μεν, ο δε, Robertson, Grammar, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.). This is the first time in the Acts that Paul and Barnabas are termed "apostles" (see also verse 14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1f.; 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1,16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord's brother (Galatians 1:19), to Epaphroditus as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6f.). He even calls the Judaizers "false apostles" (2 Corinthians 11:13).

An onset (ορμη). A rush or impulse as in Jas 3:4. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers" (συν τοις αρχουσιν αυτων), that is the rulers of the Jewish synagogue (13:27). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50).

To entreat them shamefully (υβρισα). First aorist active infinitive of υβριζω, old verb to insult insolently. See on Mt 22:6; Luke 18:32.

To stone (λιθοβολησα). First aorist active infinitive of λιθοβολεω, late verb from λιθοβολος (λιθος, stone, βαλλω, to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58). See on Mt 21:35. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence" (Rackham).