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From: Acts 14:5-18

Iconium Evangelized. Persecution

[5] When an attempt was made by both Gentiles and Jews, with their rulers, to
molest them (Paul and Barnabas) and to stone them, [6] they learned of it and
fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country; [7]
and there they preached the Gospel.

Cure of a Cripple at Lystra

[8] Now at Lystra there was a man sitting, who could not use his feet; he was a
cripple from birth, who had never walked. [9] He listened to Paul speaking; and
Paul, looking intently at him and seeing that he had faith to be made well, [10]
said in a loud voice, “Stand upright on your feet.” And he sprang up and walked.
[11] And when the crowds saw what Paul had done, they lifted up their voices,
saying in Lycaonian, “The gods have come down to us in the likeness of men!”
[12] Barnabas they called Zeus, and Paul, because he was the chief speaker,
they called Hermes. [13] And the priest of Zeus, whose temple was in front of
the city, brought oxen and garlands to the gates and wanted to offer sacrifice
with the people. [14] But when the Apostles Barnabas and Paul heard of it, they
tore their garments and rushed out among the multitude, crying, [15] “Men, why
are you doing this? We also are men, of like nature with you, and bring you
good news, that you should turn from these vain things to a living God who made
the heaven and the earth and the sea and all that is in them. [16] In past genera-
tions He allowed all nations to walk in their own ways; [17] yet He did not leave
them without witness, for He did good and gave you from heaven rains and fruitful
seasons, satisfying your hearts with food and gladness.” [18] With these words
they scarcely restrained people from offering sacrifice to them.

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Commentary:

6. Lystra was a Roman colony; Timothy was born and grew up there (cf. 16:1-2).

8-10. “Just as the lame man whom Peter and John cured at the gate of the tem-
ple prefigured the salvation of the Jews, so too this cripple represents the Gentile
peoples distanced from the religion of the Law and the temple, but now brought it
through the preaching of the Apostle Paul” (St. Bede, “Super Act Expositio, ad
loc.”).

We are told that Paul realized the man “had faith to be made well”. The man is
sure that he is going to be cured of his infirmity and he seems to be hoping also
that Paul will cure his soul. Paul responds to the man’s faith and, as our Lord
did in the case of the paralytic in Capernaum (cf. Mark 2:1ff), he enables him to
walk and cleanses his soul of sin.

11-13. Astonished by the miracle, the pagans of Lystra are reminded of an an-
cient Phrygian legend according to which Zeus and Hermes (Mercury) once vi-
sited the area in the guise of travellers and worked wonders for those who gave
them hospitality. They think this is a repeat and therefore prepare to give Paul
and Barnabas honors, thinking they are gods in human form (cf. 10:26).

14. Jews rent their garments to symbolize their feelings of shock at something
they heard and to reject it out of hand. However, sometimes they did it only as
a matter of form and not for genuine religious reasons (cf. Matthew 26:65). By
rending their garments Paul and Barnabas dramatically display their deepest
convictions and religious feelings against the slightest sign of idolatry.

15-18. Paul and Barnabas not only prevent any idolatry being offered them:
they try to explain why they act in this way; they tell the Lystrans about the li-
ving God, the Creator of all things, who in His providence watches over mankind.

“Throughout history even to the present day, there is found among peoples a cer-
tain awareness of a hidden power, which lies behind the course of nature and the
events of human life. At times there is even a recognition of a supreme being, or
even a Father. This awareness and recognition results in a way of life that is im-
bued with a deep religious sense” (Vatican II, “Nostra Aetate”, 2).

In this short exhortation (which anticipates some of the themes of Paul’s ad-
dress in Athens: cf. 17:22-31), the Apostles use religious concepts accepted by
pagans, trying to bring out their full meaning. They invite their listeners to give up
idolatry and turn to the living God, of whom they have a vague knowledge. They
speak to them, therefore, about a true God, who transcends man but is con-
cerned about him. Everyday experience—the course of history, the changing sea-
sons, and the fulfillment of noble human yearnings—demonstrates the providence
of a God who invites people to find Him in His works.

This first “natural” encounter with God, presaging future and greater revelations,
stirs their consciences to interior conversion, that is, to change their lives and
turn away from any action which deprives them of spiritual peace and prevents
them from knowing God.

Acknowledging that God exists involves all kinds of practical consequences and
is the foundation of the new type of life which the Gospel proposes and makes
possible. When a person truly and sincerely recognizes his Creator as speaking
to him through external things and in the intimacy of his conscience, he has ta-
ken a huge step in his spiritual life: he has controlled his tendency to assert mo-
ral autonomy and false independence and has taken the path of obedience and
humility. It becomes easier for him to recognize and accept supernatural Revela-
tion under the inspiration of grace.

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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.