Acts 14:13 · Bible study
Acts 14:13 Commentary: Oxen and Garlands, Idolatry Confronted
Greek · 11 what the commentators say
Meaning in one sentence
Examine why the priest of Zeus brought oxen and garlands to sacrifice to Paul and Barnabas, and how this incident reveals the apostles' rejection of idolatry and call to worship the
Research Summary
- Meaning: A priest of Zeus, misunderstanding Paul and Barnabas as gods, attempts to offer sacrifice to them, prompting the apostles to reject idolatry and proclaim the living God.
- Key words: ἱερεύς (priest), Διός (Zeus), ταύρους (oxen), στέμματα (garlands), πυλῶνας (gates), ἤθελεν θύειν (intended to sacrifice).
- Main debate: Whether 'gates' refers to city gates or the house porch; and the priest's motive (zeal, covetousness, or civic pride).
- Theological theme: The uniqueness and holiness of true worship; only God receives sacrifice; human religious activity can be misdirected.
- Best use: A vivid example of the clash between pagan religion and the gospel, useful for teaching on idolatry, humility, and mission.
Translation Comparison
BSB Berean Standard Bible 2020
The priest of Zeus, whose temple was just outside the city, brought bulls and wreaths to the city gates, hoping to offer a sacrifice along with the crowds.
WEB World English Bible 2000
The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice along with the multitudes.
KJV King James Version 1769
Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.
ASV American Standard Version 1901
And the priest of Jupiter whose temple was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the multitudes.
YLT Young's Literal Translation 1898
And the priest of the Zeus that is before their city, oxen and garlands unto the porches having brought, with the multitudes did wish to sacrifice,
Darby Darby Bible 1890
And the priest of Jupiter who was before the city, having brought bulls and garlands to the gates, would have done sacrifice along with the crowds.
Douay-Rheims Douay-Rheims Bible 1899
Which, when the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying,
Translations in other languages (10 available)
Y el sacerdote de Júpiter, que estaba delante de la ciudad de ellos, trayendo toros y guirnaldas delante de las puertas, quería con el pueblo sacrificar.
E o sacerdote de Júpiter, que estava diante da cidade deles, trazendo touros e grinaldas à entrada da porta, ele, junto com as companhias, queria oferecer sacrifício a eles .
Le prêtre de Jupiter, dont le temple était à l’ entrée de la ville, amena des taureaux avec des bandelettes vers les portes, et voulait, de même que la foule, offrir un sacrifice.
Der Priester aber Jupiters aus dem Tempel vor ihrer Stadt brachte Ochsen und Kränze vor das Tor und wollte opfern samt dem Volk.
En de priester van Jupiter, die voor hun stad was, als hij ossen en kransen aan de voorpoorten gebracht had, wilde hij offeren met de scharen.
E il sacerdote di Giove, il cui tempio era all’entrata della città, menò dinanzi alle porte tori e ghirlande, e volea sacrificare con le turbe.
Tedy kapłan Jowisza, który był przed miastem ich, woły z wieńcami do wrót przywiódłszy, chciał ofiary z ludem sprawować.
Жрец же идола Зевса, находившегося перед их городом, приведя к воротам волов и принеся венки, хотел вместе с народом совершить жертвоприношение.
有 城 外 宙斯 廟的祭司 牽著 牛， 拿著花圈，來到 門前，要 同 眾人 向使徒獻祭。
And the priest of the image of Jupiter, which was before the town, took oxen and flowers to the doors of the town, and was about to make an offering with the people.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 14:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that this verse records a pivotal moment of mistaken worship. After Paul healed a crippled man in Lystra, the Lycaonian-speaking crowd concluded that the gods had visited them in human form (v.11). They called Barnabas Zeus (the king of the gods) and Paul Hermes (the messenger god), since Paul did most of the speaking (v.12). The priest of Zeus, whose temple stood outside the city, as Barnes and Clarke note, brought oxen and garlands, intending to offer sacrifice to the apostles. Vincent observes that the Greek phrase τοῦ Διὸς τοῦ ὄντος ('the Zeus who is') identifies Zeus as the city's tutelary deity, a common practice in Greco-Roman cities. The garlands (στέμματα) were typical for decorating sacrificial victims, and the 'gates' (πυλῶνας) likely refer either to the city gates or to the porch of the house where the apostles lodged, as the Cambridge Bible suggests. While commentators differ on the exact location, all agree on the core: the priest and the crowd were about to perform an idolatrous act, which the apostles vehemently rejected in the following verses.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The priest of Zeus intended to offer a pagan sacrifice to Barnabas and Paul, which the apostles rejected because only God is worthy of worship.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Interpretation of 'gates' (πυλῶνας) | The word refers to an entrance or gateway; it is a large gate or porch. | Some commentators (e.g., Cambridge Bible) identify it as the porch of the house where the apostles stayed; others (e.g., Barnes, Gill) see it as the city gates, where the temple stood. |
| Motivation of the priest | The priest acted on the crowd's assumption that the apostles were gods, intending to honor them with sacrifice. | Calvin suggests covetousness and ambition (the hope of gain and fame for the temple); other commentators focus on religious zeal and duty. |
| Meaning of garlands (στέμματα) | Garlands were used in pagan sacrifices to decorate victims or altars. | Some think they were placed on the oxen; others that they were worn by worshippers or used to adorn the house porch (cf. Gill's parallels with Jewish firstfruits). |
| Historical accuracy of the title 'Jupiter before the city' | The phrase reflects the common practice of a tutelary deity whose temple stood outside the city gate. | Clarke expands on the specific title 'Jupiter Propulaius' (Jupiter the Guardian) and cites archaeological evidence; others simply note the location without the precise title. |
Historical & Cultural Context
Lystra, a Roman colony in Lycaonia (modern-day Turkey), was a city with a mixed population speaking both Greek and the native Lycaonian language. The healing of a lifelong cripple (v.8-10) was so dramatic that the crowd immediately assumed a divine visitation, a motif familiar in Greco-Roman mythology, where gods like Zeus and Hermes were known to travel incognito (cf. Ovid's tale of Baucis and Philemon). The priest of Zeus mentioned here served the temple of Zeus that stood 'before the city', that is, at its entrance, acting as a guardian deity. Adam Clarke explains that many cities were placed under a particular god's protection, and the image stood at the gate. The priest brought oxen (the usual sacrifice to Zeus) and garlands (στέμματα, wreaths placed on victims or worshippers). Gill notes parallels with Jewish firstfruits offerings where oxen were adorned with crowns.
The word πυλῶνας (gates) is ambiguous: the Cambridge Bible thinks it refers to the porch of the house where Paul and Barnabas were staying, while others see city gates. In either case, the priest's haste and the crowd's enthusiasm show how quickly superstition can ignite. Calvin suggests the priest was motivated by covetousness, if it became known that Zeus had visited Lystra, the temple would gain fame and offerings. The crowd may have wanted to elevate their city's prestige. This background highlights the depth of pagan spirituality that the apostles confronted. The cross-references to Daniel 2:46 and Acts 10:25 show similar situations where people attempted to worship God's servants, and the servants refused. The apostles' tearing of clothes (v.14) was a Jewish expression of horror at blasphemy, setting the stage for Paul's speech calling them to turn from vain things to the living God.
Textual Notes
Reception History
Over the centuries, this verse has been read as a stark warning against idolatry and the danger of turning human leaders into objects of worship. Early church fathers used it to argue for the exclusive worship of God against pagan polytheism. During the Reformation, Calvin saw the priest as a prototype of greedy clergy who exploit popular superstition. In the 19th century, commentators like Adam Clarke and Albert Barnes focused on the archaeological and cultural details, confirming Luke's accuracy as a historian. The passage is frequently cited in missions studies to illustrate the challenge of presenting the gospel in cultures with strong pagan traditions. Contemporary applications emphasize the apostles' humility and the need to redirect all glory to God.
Preaching This Verse
Three-point outline
- The crowd's mistaken identity: They saw a miracle and concluded Paul and Barnabas were gods. This reveals the human tendency to misattribute glory, we often credit ourselves or others rather than God.
- The priest's misguided service: The priest, a professional religionist, eagerly prepared sacrifice. He was acting in his job, but his zeal was misplaced. This warns against religious activity without true knowledge of God.
- The apostles' clear refusal: They tore their clothes and cried out, insisting they were mere men. Their response grounds our approach to worship: only God receives worship; we are but servants.
Five-point outline
- The setting: Lystra, a multicultural city with pagan worship.
- The miracle: healing of a cripple, demonstrating God's power.
- The misidentification: crowd calls Barnabas Zeus, Paul Hermes.
- The priest's action: brings oxen and garlands to sacrifice.
- The apostolic response: rejection of idolatry and proclamation of the living God.
Illustration hooks
- A celebrity pastor who receives too much praise; how do we keep glory directed to God?
- A sports team's victory parade where the coach is carried on shoulders, easy to worship human achievement.
- A time when you received credit you knew you didn't deserve; the awkwardness of deflecting praise.
Questions your congregation is asking
- Why didn't God just let them sacrifice and use it for good? Because worship belongs only to God, and idolatry is serious.
- How do I know when I am giving too much honor to a human leader?
- What should I do when people compliment me in a way that feels excessive?
Leading a Discussion
This passage shows a culture steeped in paganism and the immediate challenge of the gospel. Small groups can explore how easily we fall into idolatry and how to keep God central.
Discussion questions
- What do you think the crowd saw in the healing that led them to believe gods had come down?
- Why do you think the priest acted so quickly with oxen and garlands?
- How did Paul and Barnabas respond? What does their response teach us about humility and worship?
- In what ways might we be tempted to 'sacrifice' to human leaders or celebrities today?
- How does the apostles' message in verses 15-17 help us understand God's character?
- How can we practically guard against idolatry in our hearts and churches?
- What would it look like for us to point others to the living God instead of accepting praise?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Daniel 2:46 | Then King Nebuchadnezzar fell on his face, worshiped Daniel, and commanded that they should offer an offering and sweet odors to him. |
| Acts 10:25 | When Peter entered, Cornelius met him, fell down at his feet, and worshiped him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights Luke's precision in identifying the priest as serving Jupiter Propulaius, the guardian deity whose image stood at the city entrance. He notes that Lystra was under this particular Jupiter's protection, and the priest assumed Jupiter had visited in human form, taking Barnabas for the god and Paul for Mercury.
Barnes' Notes on the Bible Protestant 1832
Barnes draws attention to the priest's official role and the prominent placement of Jupiter's temple at the city gates, showing how deeply ingrained idolatry was. He then points out the startling absurdity: the priest was about to offer sacrifice to Barnabas and Paul as though they were gods, which Barnes calls a remarkable instance of the folly of idolatry.
Calvin's Commentaries Reformed 1564
Calvin sees the priest's eagerness as driven by covetousness, not devotion; he hoped news of a divine visitation would draw endless offerings to Jupiter's temple. The people were moved by ambition, wanting their city to become famous through such a spectacle. For Calvin, this reveals how Satan works through greedy priests and a superstitious crowd.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator clarifies that the priest of Jupiter came not from the temple but from the city, bringing oxen and garlands to the porch of the house where the apostles were staying. The procession went there so the victims could be offered directly in the presence of those theymistook for gods.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight the specific pagan ritual: the priest of Jupiter, whose temple stood at the city gate, brought bulls decorated with garlands and prepared to offer a public sacrifice together with the people, showing the immediate readiness of the Lystrans to honor Paul and Barnabas as gods.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that the garlands brought with the oxen were likely intended to crown the animals themselves, as was common in pagan sacrifice. He draws a parallel to Jewish first-fruits offerings, where an ox would have its horns gilded and wear a crown of olives.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that the priest of Jupiter brought oxen and garlands because his temple stood in front of the city. The garlands were used to adorn both the sacrificial victims and the temple porches, as was customary for festive occasions.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the striking parallel between this miracle and Peter's healing of a lame man in Acts 3, showing God confirming both apostles with the same power. He notes Paul's ability to perceive the cripple's faith before commanding him to stand, emphasizing that faith preceded the healing.
Vincent's Word Studies Evangelical 1887
Vincent observes that "Jupiter" in the Greek is actually "the Jupiter" -- the specific tutelary god of Lystra. He also notes that "the gates" is ambiguous: it could refer to city gates, temple gates, or the doors of the house where Paul and Barnabas stayed.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley points out that the priest of Jupiter brought garlands to decorate the sacrificial victims and bulls as the usual offering. He notes the temple and image stood just outside the city gate, showing the immediate setting of this pagan worship intended for Paul and Barnabas.