And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them spitefully, and to stone them,
when.
Acts 4:25-29 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? …
Acts 17:5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.
Psalm 2:1-3 Why do the heathen rage, and the people imagine a vain thing? …
despitefully.
Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
Luke 6:28 Bless them that curse you, and pray for them which despitefully use you.
together with their rulers
The involvement of rulers indicates that the opposition was not just from the general populace but also had official backing. This suggests a significant level of threat to the apostles, as rulers had the authority to enforce punishments. In the Roman Empire, local rulers often had considerable power and could be influenced by public opinion or the desire to maintain order. This involvement of rulers also reflects the political dimensions of the early Christian movement, which was sometimes perceived as subversive.
set out to mistreat and stone them
The intention to mistreat and stone Paul and Barnabas shows the severity of the opposition. Stoning was a common form of execution for blasphemy in Jewish law, as seen in the Old Testament (e.g., Leviticus 24:16). This indicates that the apostles were likely accused of blasphemy or similar charges. The mention of mistreatment suggests a broader range of potential abuses, reflecting the hostility and violence that early Christians often faced. This phrase also connects to the broader theme of persecution in the New Testament, where followers of Christ are warned of suffering for their faith (e.g., Matthew 5:10-12).
- This phrase signals a turning point. Paul and Barnabas had been boldly proclaiming the gospel in Iconium, and many believed (Acts 14:1).
- Throughout Scripture, a sudden “but” often contrasts God’s work with human resistance (e.g., Acts 7:9; Acts 13:45).
- The opposition comes right after notable fruit, reminding us that faithful ministry routinely encounters pushback (2 Timothy 3:12; John 15:18-20).
- Hostility unites groups usually divided. Spiritual opposition crosses cultural lines when the truth threatens entrenched unbelief (Psalm 2:1-2; Luke 23:12).
- Their agreement highlights that resistance to the gospel is not confined to any single ethnicity or background (Romans 3:9-12).
- Earlier, both audiences had heard the same message; some believed, others hardened (Acts 13:48-50; Acts 14:1-2).
- Civic leaders join the plot, showing how persecution can move from social pressure to official sanction (Acts 4:5-7; Acts 16:19-24).
- The chain of command is complicit—echoing how authorities conspired against Jesus (Luke 23:13-24).
- This reminds believers that governmental power may side with unbelief, yet God remains sovereign (Daniel 3:16-18; Acts 12:1-11).
- “Mistreat” encompasses threats, insults, beatings—whatever it takes to silence gospel voices (Matthew 5:11-12; 1 Thessalonians 2:2).
- Persecutors often begin with intimidation before escalating to lethal force (Acts 5:17-18, 40).
- The apostles’ prior experiences prepared them; they did not shrink back (2 Corinthians 4:8-9).
- Stoning was a common Jewish method of execution for perceived blasphemy (Leviticus 24:14-16; John 10:31-33).
- Paul, once an accomplice at Stephen’s stoning (Acts 8:1; 22:20), now faces the same threat—evidence of his transformed life (Galatians 2:20).
- The plot’s severity underlines the cost of discipleship while affirming God’s ongoing protection; the missionaries learn of the plan and flee (Acts 14:6-7), ensuring the gospel continues advancing (Acts 1:8).
Acts 14:5 shows that immediate, coordinated hostility can arise when the gospel penetrates hearts. Jews, Gentiles, and rulers set aside differences to oppose Christ’s messengers, moving from harassment to attempted murder. Yet God forewarns and delivers His servants, turning opposition into further opportunities for witness. Persecution, far from defeating the church, propels it outward, fulfilling the Lord’s commission and proving His faithful oversight in every trial.
(5) To use them despitefully.--The verb expresses wanton insult and outrage. St. Paul uses the noun derived from it to express the character of his own conduct as a persecutor (1Timothy 1:13), and must have felt, as afterwards in the actual stoning of Acts 14:19, that he was receiving the just reward of his own deeds.Verse 5. Made an onset for an assault made, A.V.; of the Jews for also of the Jews, A.V.; to entreat them shamefully for to use them despitefully, A.V., as 1 Thessalonians 2:2. As regards ὁρμή, neither the A.V. assault nor the R.V. onset expresses it exactly. Ὁρμή means the strong bent of the mind, as in James 3:4, where it expresses the strong will of the steersman directing the ship against the force of the winds. Here it means that both Jews with their rulers, and Gentiles, under the influence of violent passion, had determined and agreed to assault Paul and Barnabas. To entreat them shamefully. Ψβρις and ὑβρίζω denote "violence," as Matthew 22:6; Luke 18:32; 2 Corinthians 12:10. It is sometimes used of corporal punish-merit, even legally inflicted, as Proverbs 19:18 (LXX.).