 |  |
and be off on his journey the next day is in any case sufficient to justify the term
"miracle".
We give below the expansion of the member C | 14: 6-20:
A | 6, 7. They preached the gospel.
B | 8-15. The miracle of the lame man. |
C | 8-10. The first Miracle. |
a | Impotent on feet.
b | Never had walked.
c | Heard Paul speak.
c | Faith to be healed.
a | Stand upright on feet.
b | He leaped and walked.
D | 11-15. Sacrifice attempted. |
d | Gods.
e | Jupiter. Mercury.
f | Sacrifice.
e | Barnabas. Paul.
d | Men.
A | 15-17. Paul and Barnabas preach.
B | 18-20. The miracle of Paul's recovery. |
D | 18. Sacrifice restrained. |
g | With these sayings.
h | Scarce restrained.
h | Not done sacrifice.
g | Unto them.
C | 19, 20. The second Miracle. |
i | Jews came thither.
j | Paul stoned.
k | Disciples.
j | Paul arose.
i | Came into the city.
The reader will no doubt remember the dispensational character of Peter's healing of
the lame man, as recorded in Acts 3: and 4:, and will see that the healing of the lame
man by Paul is an intentional parallel. The English reader is handicapped by the fact that
the words "save" and "salvation" and the verb "to heal" are sometimes translations of the
Greek "sozo". In Acts 4: 9 Peter speaks of the impotent man being made "whole", and
in Acts 4: 12 he uses the word "salvation". The word "whole" here is sozo, and
"salvation" soteria. So, in Acts 14: 9, when Paul perceived that the man had faith to be
"healed", the word used in sozo, "saved". Isa. 6:, quoted in Acts 28: 27, ends with
the words: "I should heal them", using the ordinary word for "healing". This is followed
immediately by the words:
"Be it known therefore unto you, that the salvation (soterion) of God is sent unto the
Gentiles, and that they will hear it" (Acts 28: 28).