Acts 14

H. Leo Boles Commentary On Acts 14 PAUL AND AT ICONIUMAct_14:1-7 1 And it came to pass in Iconium—Paul and Barnabas were successful in preaching the gospel in Iconium; when they arrived there Paul and Barnabas both “ together” went into the synagogue of the Jews. They took advantage of the assembling of the Jews to preach the gospel to them. As has been indicated Paul first went to the Jews with the gospel and then to the Gentiles. (Romans 1:16.) Paul had an advantage in that he knew the scriptures and was speaking by the Holy Spirit. By going into the synagogue he would not only reach the Jews, but would also reach the pious “ proselytes,” and through them could contact other Gentiles. It is very likely that they went into the synagogue often, and “ so spake” the word of God that “ a great multitude both of Jews and of Greeks believed.” They “ so spake” the truth in Christ; that is, spoke with such humility and conviction, with such earnestness and interest, that “ a great multitude” of Jews and “ Greeks” were converted. “ Greeks” here may include both proselyte Greeks and heathen Greeks; it may include all others except Jews. 2 But the Jews that were disobedient—The Jews who disbelieved were the “ disobedient” Jews who “ stirred up the souls of the Gentiles” against Paul and Barnabas. To disbelieve is to disobey, and to believe usually means to obey. “ Disobedient” comes from the Greek “ apeithesantes,” and means “ to be unwilling to be persuaded,” or to withhold belief, and then also to withhold obedience; they refused to allow themselves to be persuaded by the truth preached by Paul and Barnabas. They used their influence on the Gentiles against Paul and Barnabas; through these disbelieving and disobedient Jews the Gentiles were disposed not to hear the gospel, but to help persecute the preachers of the gospel. 3 Long time therefore they tarried there—The “ long time” here may include several months; Paul and Barnabas spoke boldly “ in the Lord,” or without fear they preached the gospel; though they had been threatened and knew that their preaching would provoke persecution, yet they did not yield to the opposition. God bore witness to the truth of the gospel by enabling them to perform miracles. The miracles which Paul and Barnabas were able to perform were God’ s testimony to the truth that they had preached. Though the Jews stirred up the Gentiles against Paul and Barnabas, yet many were converted, even “ a great multitude both of Jews and of Greeks believed.” (Verse 1.) 4 But the multitude of the city was divided;—When the gospel was preached some accepted and some rejected it; some were kindly disposed toward Paul and Barnabas, while others were bitterly opposed to them; the “ multitude of the city was divided.” The very things which produced strong conviction in some stirred bitterness in others; the earnest man always stimulates others to earnestness, either of agreement or enmity. Here Barnabas is included “ with the apostles,” though he was not an apostle in the sense that Peter, John, and Paul were. This is the first instance in the Acts that Paul is called an apostle. “ Apostle” comes from the Greek “ apostolos,” and means “ one who is sent out.” Luke applies the word elsewhere in the Acts only to the twelve. Paul claimed to be an apostle, and equal with the other apostles. (Galatians 1:1 Galatians 1:16-18.) The common use of “ apostolos” is found in John 13:16 and 2 Corinthians 8:23. Paul used the word and applied it to James the Lord’ s brother Galatians 1:19); to Epaph- roditus (Philippians 2:25) as the messenger of the church in Philippi; to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5); and to Andronicus and Junias (Romans 16:6-7.) He even calls the Judaizing teachers “ false apostles.” (2 Corinthians 11:13.) The two parties here were Christians and non-Christians; it is likely that the Christians were in the minority. 5-7 And when there was made an onset—Both Jews and Gentiles made an attack on Paul and Barnabas. “ Onset” is from the Greek “ horme,” and means “ a rush or impulse” ; the word is used only twice in the New Testament, here and in James 3:4. It is probable that no assault was actually made, but one was planned, and they were eager to carry it out. The rulers of the Jews and the magistrates of the city could not have participated in mob violence, and the plot to stone Paul and Barnabas seems to point to Jewish instigation for enforcing the punishment of blasphemy. Paul and Barnabas learned of the plot to stone them and went to Lystra and Derbe in Lycaonia; they preached the gospel in these cities and in other regions. Lystra was about eighteen miles south from Icon- ium, and Derbe was about twenty miles east of Lystra. This was a wild and desolate country; it was a region that was barren of trees; Lystra was the chief city. In these rural towns it seems that there were no synagogues, and Paul and Barnabas preached to the scattered Jews and to the heathen population.

PAUL AND AT LYSTRA AND DERBE Acts 14:8-20 8 And at Lystra there sat a certain man,—While Paul was speaking to some group, he observed “ a certain man” who was crippled in his feet; he never had walked. It seemed that he was seated on the ground, but he was no beggar; he was one whose history from his infancy was known to the greater number who heard Paul speak. This case is very much like the lame man that Peter and John healed. (Acts 3:1-11.) Luke, the physician, gives a good description of the condition of this man. It would take a miracle to heal this man. 9-10 The same heard Paul speaking:—As there was no synagogue in Lystra, possibly Paul and Barnabas were speaking in an open-air meeting; this crippled man was in the audience and heard Paul speaking. Paul observed him and saw that he had sufficient faith to be cured. Here again we note that Paul, “ fastening his eyes upon him” (see Acts 13:9), said “ with a loud voice, Stand upright on thy feet.” Paul raised his voice so that everyone in the audience who was listening to him heard what was said; he attracted the attention of his hearers to this crippled man. It was a strange command to these heathen people to command one who had never walked to stand upon his feet. The man obeyed immediately and “ leaped up and walked” ; the Greek is “ helato kai per iepatei,” which means “ he leaped up with a single bound and began to walk.” The sudden leaping up and walking shows that Paul had power to cure the man; his healing was not gradual or continuous, but was immediate or instantaneous. He walked as a dem¬onstration of the miracle of his healing. 11 And when the multitude saw what Paul had done,—The multitude was astonished when they saw this lame man leap up and walk, and “ they lifted up their voice” and began to shout the praises of Paul and Barnabas in the “ speech of Lycaonia.” It seems that Paul had been speaking in the Greek language, and now they spoke in their own language. It seems that neither Paul nor Barnabas understood this language, for it was not until the oxen and garlands were brought that they saw what the people meant; yet they understood Paul and Barnabas. “ The speech of Lycaonia” was a dialect peculiar to Lycaonia. This shows that the gift of tongues did not give the apostles power to speak or to understand all dialects. The Lycaonians saw the healing; they rec0gnized it as supernatural; so they exclaimed: “ The gods are come down to us in the likeness of men.” This shows that the natives were simple and idolatrous. 12 And they called Barnabas, Jupiter;—They called Barnabas, Jupiter, and Paul, Mercury; Luke assigns the reason for this that Paul was the “ chief speaker.” Here Barnabas is mentioned before Paul. “ Mercury” was the god of eloquence; the heathen mythologies abound with appearances of their deities in human shape; they said that Jupiter and Mercury wandered through the neighboring country of Phrygia. “ Hermes” is the Greek name for Mercury, and “ Zeus” is the Greek name for Jupiter. “ Zeus,” the king of the gods, was of stately and commanding presence; there may be some hints as to Paul’ s appearance in this incident. 13 And the priest of Jupiter—The statue, or the temple containing the statue, was outside the city gates; the statue of Zeus, or Jupiter, stood beside the approach to the city without the wall; the double gates leading into the city adjoined this temple. It seems that the procession came to the porch or outer door with the “ oxen and garlands” in order to make sacrifice unto Paul and Barnabas. The “ garlands” were placed on the oxen before they were slain; it was common with these heathen people to sacrifice bullocks to Ju¬piter and Mercury. The way the sacrifice was made was to cut the throats of the oxen and receive the blood in a vessel, and take the blood and pour it on the altar, and make a feast and eat the flesh. 14-16 But when the apostles, Barnabas and Paul,—Here Barnabas is mentioned first, and is called an apostle. It seems that on this occasion Barnabas received from the people the chief honor; hence, Luke places his name first; he is also called an apostle; though he was not an apostle in the sense that the twelve were, or even as was Paul, yet he was an apostle in the sense that he was sent out by the church at Antioch. When Paul and Barnabas heard and learned what the natives were about to do, they “ rent their garments, and sprang forth among the multitude” and stopped their wild and heathenish custom. Paul and Barnabas were astonished that these natives should attempt to pay such hornage and worship to them. However, it gave them a splendid occasion to direct the worship to the true and “ living God.” As they were worshiping, or about to worship, it becomes a fitting occasion to instruct them in the true worship. This Paul and Barnabas attempted to do.

They declared unto them that they were just men, not gods, with “ like passions” as other men. “ Passion” comes from the Greek “ pascho,” and means “ to experience.” It is used here and in James 5:17; it means “ of like nature” more exactly and affected by like sensations. After clearing their minds on this point, Paul and Barnabas began preaching Christ to them; they brought “ good tidings,” or the gospel, to them. “ Good tidings” comes from the Greek “ euaggelizomenoi,” and means the same as “ gospelizing” or “ evangelizing.” We now have Paul’ s preaching to the Gentiles free from any Jewish environment, and he makes the same line of argument seen in Acts 17:21-32 and Romans 1:18-23. “ Living God” is put in contrast to idols or gods made of wood or stone; these idols are dumb and inactive, but the living God is active, for he “ made the heaven and the earth and the sea, and all that in them is.” What a contrast between the God who created the heavens and the earth and the god that these heathens worshiped!

God had been merciful to the people before Christ came, but now he wants all to know Christ; he permitted the people “ to walk in their own ways,” but now they must follow the Christ who is the Savior of the world. For wise reasons God permitted men to see what they could and would do, and in this way become better prepared to receive newer light. Paul makes the same argument in Acts 17:30 in his speech at Athens. He also makes the same argument in Romans 1, 2, , 11. The ignorance and the sins of the Gentile world had been allowed to run their course, as the law of Moses had been allowed to do its partial and imperfect work among the Jews. Now they are to hear the gospel and be saved by it. 17 And yet he left not himself without witness,—Here again we have the outline of what is presented in Romans 1:19-20. God gave rains and fruitful seasons and blessed them through the natu¬ral laws; Paul recognizes God in the operation of natural laws. We should be able to see the hand of God in nature; “ the heavens declare the glory of God; and the firmament showeth his handiwork.” (Psalms 19:1.) The “ living God” was not like Jupiter, but during all this time attracted men by his graciousness toward them; the goodness of God was still attracting them to see his larger and richer goodness in the gospel of Christ. 18 And with these sayings scarce restrained they—We have only a brief outline of the speech that Paul made; he had a difficult task in keeping these natives from making their sacrifices; it had been a hard thing to do, but finally Paul and Barnabas won and the natives left off their worship which they had planned to give Paul and Barnabas. No mention is made here of the success that Paul and Barnabas had at Lystra. Among the more conspicuous converts were the devout Jewesses, Lois and her daughter Eunice, and the young Timothy. (2 Timothy 1:5.) 19 But there came Jews thither from Antioch and Iconium:—These enemies of Paul and Barnabas came a distance from eighty to a hundred miles; this shows how determined they were to persecute Paul and Barnabas and to keep people from accepting the truth. The opposition aroused against a man or a cause is sometimes proof of his power or the power of the truth. The intense opposition here bears evidence of the force of the truth as preached by Paul and Barnabas. Men do not stone dead trees for their fruit, or arm themselves against weak cowards, or grow excited over a weak opponent. These Jews came and “ persuaded the multitudes” to stone Paul. What a contrast!

At one time they are about to worship Paul and Barnabas as gods, but at another time they are ready to stone them to death. Popular feelings cannot be relied upon. The sudden change of feeling here is as startling as that which transformed the “ Hosannas” of the multitude at Jerusalem into the cry of “ Crucify him.” (Matthew 21:9 Matthew 27:22.) They fell upon Paul and stoned him and “ dragged him out of the city, supposing that he was dead.” The manner of punishment, stoning, shows that the punishment was planned by the Jews; they were eager to satisfy themselves that they were inflicting punishment on a blasphemer; stoning him to death, and casting him out to be buried with the burial of lower animals, or his flesh to be consumed by dogs and vultures. It was an instance in Paul’ s life that he mentioned later. (2 Corinthians 11:25.) The sufferings endured at Lystra stand out at the close of his life, in the vista of past years, with a marvelous distinctness. (2 Timothy 3:11.) 20 But as the disciples stood round about him,—The disci¬ples followed the mob as it dragged the body of Paul out of the city. Perhaps they were going to give his body a decent burial. It may be that Lois, Eunice, and Timothy were all present weep¬ing over the supposed dead body of Paul, but as they stood around Paul rose up “ and entered into the city.” We do not know how Barnabas escaped being stoned; he may not have been present when they attacked Paul. But the next day Paul and Barnabas left Lystra and went to Derbe. This was a distance of about twenty miles southeast from Lystra. This journey must have oc¬cupied several hours, and was a difficult journey for Paul in his present condition.

THEIR RETURN TO ANTIOCH IN SYRIA Acts 14:21-28 21 And when they had preached the gospel to that city,—Derbe was not so large a city as Lystra, and after Paul and Barnabas had evangelized in that city, they were ready to return or go elsewhere. It seems that they were not disturbed by the Jews at Derbe; neither do we know how long they remained in Derbe. They are now at the end of their first missionary tour and are ready to return. Derbe was the frontier city of the Roman Empire ; the shortest route from Derbe to Antioch in Syria would have been to have gone by land through Cilicia and visited Tarsus, Paul’ s native city, and on through the kingdom of Antiochus to Antioch, but they chose to return and visit the churches that they had established. So they “ returned to Lystra, and to Iconium, and to Antioch” in Pisidia. 22 confirming the souls of the disciples,—“ Confirming” is from the Greek “ episterizontes” ; it is used here and in Acts 15:32 Acts 15:41. Each time the word is used in Acts it has reference to the churches. It means to make more firm, to give additional strength. The churches were encouraged “ to continue in the faith,” which means that they were to remain steadfast. “ The faith,” as used here, comes from the Greek “ tei pistei,” and means more than trust or belief; it may have the meaning of the entire gospel. These new converts were from heathenism, and were per¬secuted ; some family ties had been broken, social ties severed, and they were in need of encouragement. So Paul exhorted them that “ we” must endure great tribulations in order to enter “ into the kingdom of God.” The new converts were thus warned of the persecution and tribulation that would befall them. Paul here recognizes that “ the kingdom of God” had been established and that these Christians were in it. 23 And when they had appointed for them elders in every church,—Here it seems that Paul and Barnabas had established churches at the different places where they had preached. “ Church,” as used here, means the local congregation. The congregations needed some form of organization; hence, elders were appointed. The rulers in these little groups of disciples were “ elders” or “ bishops.” “ Elders” here is from the Greek “ presbuter ous.” It means here men of age and dignity; these leaders were selected from the elderly men who presided over the assemblies, and managed the affairs of the church. “ Elders” is the term used in speaking of Jewish communities, while “ bishops” is the term applied in speaking of Gentile communities. The solemn duties and responsibilities were impressed upon them by prayer and fasting; in this way they were commended “ to the Lord, on whom they had believed.” It seems that this was done in the public assembly where the prayers were offered. To be “ commended” to the Lord was to be entrusted with the responsibilities of carrying on the work of the church, which was the work of the Lord. They had trusted the Lord in becoming disciples, and now they are entrusted with the Lord’ s work.

It should be noted that the “ elders” were appointed in “ every church.” There was a plurality of elders in each church; this is the New Testament order. Nothing is said about the mode of “ appointing” the elders. The word “ appointed” is from the Greek “ cheirotoneo,” and originally means to “ extend the hand” ; “ cheir” means hand, and “ teino” means “ to stretch” ; hence, the original meaning was to stretch forth the hand, to vote by show of the hands; finally it came to mean to appoint with the approval of an assembly, and then to appoint without regard to choice. Various interpretations have been given to this; writers and commentators who favored the Episcopal form of church government have said that it meant the imposition of hands to set the persons apart for the office of elders; those who favored the Presbyterian form of government have said that it meant to select and set apart men that may have been previously elected or chosen by the members; those who favored the Congregational form of church government have held that it implied a selection of officers by the members. Since the New Testament does not tell us how the elders were appointed, it seems that any method which promotes unity and does not violate a principle may be used. 24-26 And they passed through Pisidia,—It seems that they returned by the same route that they had traveled in reaching these points. Antioch was in Pisidia. After leaving Antioch on their return, they passed through Pisidia and into Pamphylia. They preached in Perga; they retraced their steps until they came to Perga; here they halted. It was the place where John Mark had left them, and on their first visit we are not told that they preached in Perga. We are not told what success they had in Perga at this time.

On their return journey, instead of taking ship at Perga, they crossed by land to Attalia; this was a seaport of Pamphylia, and from here they sailed to Antioch in Syria, “ from whence they had been committed to the grace of God for the work which they had fulfilled.” Luke, the historian, does not record any of the events that took place from the time that they set sail from Attalia until they arrived at Antioch in Syria. They had accomplished the work to which they had been consecrated; they are now back at their starting point and ready to give a report of their work. 27-28 And when they were come, and had gathered the church together,—When they returned to Antioch the church was gathered together; that is, the church assembled to hear the report that Paul and Barnabas had to make. They had many experiences to rehearse; Paul could tell them about the persecution and suffering that he had had to endure. In the report they gave God praise for all that had been done; “ they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles.” After reporting what God had done with them in converting the Gentiles, “ they tarried no little time with the disciples” at Antioch. We do not know how long they remained at Antioch. It seems that they left Antioch about A.D. 44 or 45, and it is estimated that they were gone on the first tour two or three years. We know that they were back in Jerusalem in A.D. 50; hence, they must have remained in Antioch “ no little time,” or about two years.

SUMMARY OF PAUL’ S FIRST JOURNEYDistance from Antioch in Syria to Seleucia, sixteen miles by land; Seleucia to Salamis, ninety miles by water; Salamis to Paphos, one hundred fifty miles by land; Paphos to Perga, one hundred fifty miles by water; Perga to Antioch in Pisidia, one hundred miles by land; Antioch in Pisidia to Iconium, sixty miles by land; Iconium to Lystra, eighteen miles by land; Lystra to Derbe, twenty miles by land; total distance, six hundred four miles.

Of the six hundred four miles from Antioch in Syria to Derbe two hundred forty miles were made by water. The return journey was about the same distance, which would make twelve hundred eight miles; this was a long journey at that time with the ancient modes of travel. Paul and Barnabas had traveled the twelve hundred eight miles and had established more than half a dozen churches within the two or three years that they were gone on this journey.

J.W. McGarvey Commentary On Acts 14Acts 14:1-2. In Iconium the two missionaries met with better success than in Antioch, but they encountered similar opposition, and from the same source. (1) “Now it came to pass in Iconium, that they went together into the synagogue of the Jews, and so spoke that a great multitude, both of the Jews and the Greeks, believed. (2) But the unbelieving Jews stirred up and disaffected the minds of the Gentiles against the brethren.” The multitude of Jews and Gentiles who believed must have been “ great,” not in comparison to the whole population, but to the number who were usually convinced under such circumstances, and especially to the number who had just been convinced in Antioch. For we see that the unbelieving Jews were still an influential body, and the remark that they “ disaffected the minds of the Gentiles” indicates that the masses of the Gentiles were still unbelievers. It should not escape the notice of the reader, that the conviction of these people is attributed distinctly to the force of what the apostles spoke. They “so spoke that a great multitude believed.” This is one among many incidental remarks of Luke, which indicate that he had no conception of the modern doctrine that faith is produced by an abstract operation of the Holy Spirit, and which confirm by historic facts the doctrine of Paul, that faith comes by hearing the word of God. Acts 14:3-7. This divided and excited state of the public mind continued during the whole time that Paul and Barnabas remained in the city. (3) “They continued there a long time, speaking boldly respecting the Lord, who bore testimony to the word of his favor, and granted signs and wonders to be done through their hands. (4) Yet the multitude of the city was divided: some were with the Jews, and others with the apostles. (5) But when an onset was made by both Gentiles and Jews, with their rulers, to abuse and stone time, (6) they, being aware of it, fled down to the cities of Lycaonia, Lystra, and Derbe, and the surrounding country; (7) and there they preached the gospel.” In the rapid sketch which Luke is giving us of this rather hurried missionary tour, he makes no definite note of time, to indicate how long the two missionaries remained at any particular place. The above remark, that they continued in Iconium “ a long time,” is the only note of the kind in the tour, and it is very indefinite. It only indicates that their stay here was long in comparison with that at most other places during this tour. Though their preaching here was not as successful as might have been expected from the length of time employed, it received abundant attestations of the Lord’s approval. The proof of this fact adduced by Luke is quite different from that often adduced for a similar purpose by modern writers. Now, the proof that a man’s ministry is “ owned and accepted” by the Lord, is found in the “ abundant outpourings of the Spirit” which attend it; and this, in other words, means the number of “ powerful conversions” with which it is rewarded. But the Lord’s method of bearing testimony to the word of his favor, according to Luke, was by “ granting signs and wonders to be done” by the hands of the preachers; while not a word is said, either by him or any other inspired writer, of such a spiritual attestation as is now confidently referred to. This shows that our modern revivalists have confounded the attestations of the word by signs and miracles, which was common, in apostolic times, with the exciting scenes which now occur in their revivals. This mistake not only confounds things essentially different, but assumes that the apostles were accustomed to scenes of which they never dreamed.

Moreover, it erects a false and very injurious standard by which to judge whether a man’s ministry is acceptable to God. If the preacher who is most successful in gaining converts is the one whose ministry is most acceptable to God, then there is not the same value in earnest piety, a blameless life, and watchful oversight of the flock which the apostolic epistles would lead us to believe; since it sometimes occurs that men who obtain the fame of great “ revivalists,” are quite deficient in these essential characteristics of an acceptable minister of the Word. The onset made by the multitude, like the similar proceedings in Antioch, was instigated by the unbelieving Jews, though effected chiefly by the Gentiles and the rulers of the city. The escape of the missionaries must have been narrow, and was probably owing to the kindness of some stranger, whom Paul and Barnabas may have remembered with gratitude, but whose name will not be known to the great world till the day of eternity. Acts 14:8-12. The district of Lycaonia, into which the apostles had fled, was an interior district of Asia Minor, lying north of the Taurus Mountains, but of very indefinite boundaries. The exact situation of the two towns, Lystra and Derbe, is not now known. With the character of the people, however, which is the important consideration in a narrative like this, we are made sufficiently acquainted by the narrative itself. It was one of those retired districts, remote from the great marts of trade and the routes of travel, where the people retained their primitive habits, spoke their primitive dialect, and knew little of either the civilization of the Greeks, or the religion of the Jews. This rude state of society will account for some of the peculiarities of the following narrative. Finding no Jewish synagogues, to afford them an assembly of devout hearers, the missionaries took advantage of such other opportunities as offered, to get the ears of the people. Having succeeded in collecting a crowd in Lystra, they met with the following incident: (8) “A certain man in Lystra was sitting, impotent in his feet, a cripple from his birth, who had never walked. (9) The same was listening to Paul speaking, who, looking intently upon him, and seeing that he had faith to be healed, (10) and said with a loud voice, Stand upright on your feet; and he leaped and walked about. (11) The multitude, seeing what Paul did, lifted up their voice in the speech of Lycaonia, and said, The gods have come down to us in the likeness of men. (12) And they called Barnabas Jupiter, and Paul, because he was the chief speaker, Mercury.” Although Paul had been speaking to them of the true God, and of his Son Jesus Christ, until the cripple, at least, believed; yet, when the miracle was wrought before them, all their heathenish ideas rushed back upon their minds, and they at once supposed that they stood in the presence of gods. Such was the natural conclusion of men who had been educated from childhood to believe the strange inventions of heathen mythology. It was an honest mistake, committed through ignorance. Their conclusion as to which of the gods had appeared, was as natural and as instantaneous as their conviction that they were gods. They had a temple, or a statue, or perhaps both, in front of their city, as we learn below, to the honor of Jupiter; hence any god who might appear to them would be naturally taken for him. But when two gods appeared together, the one who acts as chief speaker could be no other than Mercury, the god of Eloquence, and the constant attendant of Jupiter in his terrestrial visits. The remark of Luke that Paul was called Mercury “ because he was the chief speaker,” shows that he was familiar with Greek mythology. Acts 14:13. The people felt the warmest gratitude for the visit of their supposed gods, and gave expression to their feeling in the most approved method. (13) “Then the priest of the Jupiter that was before the city brought bulls and garlands to the gates, and, with the people, wished to offer sacrifices to them.” The garlands of flowers were designed, according to a well-known custom of the ancients, to deck the forms of the bulls about to be offered. It is not altogether certain whether the “ gates” referred to are those of a private court within which Paul and Barnabas may have retired when first greeted as gods, or the gates of the city, of which there may have been two or more in the same part of the wall, and near which the apostles may have remained with a part of the crowd. The latter I regard as the most probable supposition. The sacrifices were to be offered to the supposed gods in person, and not to the image which stood before the city. Acts 14:14-18. Nothing could have been more unexpected or more painful to the humble missionaries, than a demonstration of this kind. The purpose of the priest and the crowd with him was, doubtless, communicated to them before the rites were commenced. (14) “Which when the apostles Barnabas and Paul heard, they rent their clothes, and ran into the crowd, crying aloud, (15) and saying, Men, why do you do these things? We are men of like passions with yourselves, preaching the gospel to you, that you should turn from these vanities to the living God, who made the heavens and the earth, and the sea, and all things that are in them; (16) who in generations past suffered all the Gentiles to go on in their own ways; (17) although he did not leave himself without testimony, doing good, and giving you rains from heaven, and fruitful seasons, filling your hearts with food and gladness. (18) And by saying these things they with difficulty restrained the people from offering sacrifice to them.” The habit of rending one’s clothes under the influence of sudden passion, which Paul and Barnabas had inherited from their ancestors, and fell into on this occasion, appears very singular to the taste of western nations. The earliest historical traces of it are found in the family of Jacob, and the example of Job; and the latest in the instance before us, which is the only one recorded of the apostles. How so childish and destructive a custom could have originated, it is difficult to imagine; but when once introduced, it is easy to see how it might be transmitted by imitation, until the use of more costly garments would put a stop to it with the economical, or the the restraints of a more enlightened piety would mollify the passions of the religious. It was, certainly, very inconsistent with the calm self-possession inculcated by Christ and the apostles; but we can excuse Barnabas and Saul on this occasion, in consideration of their early habits, which often spring unexpectedly upon men in a moment of sudden excitement. In describing their effort to restrain the idolatry of the multitude, Luke once more reverses their names, saying Barnabas and Saul, as he did before the conversion of Sergius Paulus. This is because Barnabas was called Jupiter, and was the chief figure in this scene. The care with which Luke changes the order of their names, according as one or the other is most prominent, confirms what we have said of the pre-eminence of Barnabas previous to the commencement of this missionary tour. Though Barnabas, on this occasion, received the chief honor at the hands of the people, yet Paul continued to play the part of Mercury which the people had assigned him; for the speech to the idolaters bears unmistakable marks of his paternity. Mr. Howson notices the coincidence between the exhortation to the Lystrians, that they “ should turn from these vanities to the living God,” and his remark to the Thessalonians, that they had “ turned from idols to serve the living and true God;” between the remark that “ in generations past God suffered the Gentiles to go on in their own ways,” and his statement to the Athenians, that “ the times of this ignorance God had overlooked;” and finally, between the argument by which he proves that God had not left himself without testimony among the heathen, and that in Romans, where he says (to quote the common version,) “ The invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse.” To which I would add, that the coincidence in thought between this speech, so far as reported, and that made in Athens to another company of idolaters is so striking, that the latter might be regarded as the same speech, only modified to suit the circumstances of the audience and the peculiarities of the occasion. The speech and manner of the apostles finally brought the people back to their senses. It was a sad disappointment to know that their wonderful visitors were only men like themselves, and this conviction left them in great bewilderment as to the nature of the superhuman power which Paul had exerted. Acts 14:19. This state of suspense was most favorable to the acceptance of Paul’s own explanation of his miraculous power, and consequently to their belief of the gospel; and we can not doubt that some of the disciples, whom we afterward find there, owed their conviction, in part, to the circumstance. But with those who did not promptly embrace the faith, the same suspense made room for explanations unfavorable to conviction, and such explanations were soon given. (19) “But Jews from Antioch and Iconium came thither, and having persuaded the multitude, and stoned Paul, they dragged him out of the city, supposing that he was dead.” The readiness with which a people who had so recently offered divine honors to Paul were persuaded to stone him to death, though at first glance surprising, is but a natural result of all the circumstances. That portion of them who had been prominent in the idolatrous proceedings felt mortified at the discovery of their mistake, and were naturally inclined to excuse their own folly by throwing censure upon the innocent objects of it. The Jews stimulated this feeling by urging that Paul was an impostor, and that all the honorable women and chief men of Antioch and Iconium had united in driving him away from those cities. This enabled them to charge him with willful deception, and as their feelings were already keyed up to their utmost tension they were easily swayed to the opposite extreme, and at a nod from the Jews they were ready to dash him to pieces.

That Paul, rather than Barnabas, was the victim of their wrath, resulted from the fact that both here and in the cities from which the Jews had come, he was the chief speaker. The same circumstance which had given him the inferior place in their idolatry, gave him, finally, the superior place in their hatred. Acts 14:20. Although Paul’s physical constitution was feeble, he had, as is often the case with such constitutions, great tenacity of life. The mob left him, thinking he was dead. (20) “But while the disciples were standing around him, he rose up, and entered into the city, and the next day he went out with Barnabas into Derbe.“ Acts 14:21-22. Having been compelled to fly from Antioch to Iconium, and from Iconium to Lystra, wading into deeper dangers at every step, who can tell the feelings with which the wounded missionary enters the gate of another heathen city, bearing visible marks of the indignity he had suffered, to excite the contempt of the people? We know, from the expression given to his feelings on some other occasions, that now they must have been gloomy indeed. But he who brings light out of darkness caused a refreshing light to shine upon the darkening pathway of his faithful servant, by granting him here a peaceful and abundant harvests of souls. (21) “And when they had preached the gospel in the city, and made many disciples, they returned to Lystra, Iconium, and Antioch, (22) confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God.” Luke passes hurriedly over these scenes; but the uninspired imagination loves to linger among them, to sympathize with the suffering apostles in their afflictions and comforts, and also with the congregations in the four cities, as the two brethren, who had come among them like visitors from a better world, were bidding them farewell, and leaving them to make their own way through many temptations into the everlasting kingdom of God. Acts 14:23. They were left as “ sheep in the midst of wolves;” but they were committed to the care of the great Shepherd of the sheep, and were supplied with under-shepherds to keep them in the fold. (23) “And having appointed for them elders in every Church, and prayed with fasting, they commended them to the Lord, in whom they believed.” Here we have the same prayer and fasting, connected with the appointment of elders, which we have already noticed upon the appointment of the seven deacons in Jerusalem, and upon the sending forth of Paul and Barnabas from Antioch. The laying on of hands, which was a part of the ceremony on those occasions, is not here mentioned; but as we have already seen that it was a part of the ceremony of appointment to office, and as the apostles are said to have appointed these elders, we may safely infer that it was not omitted. As the office exercised by these elders, and the number of them in each congregation, have been made subjects of controversy, we will devote some space to grouping a few facts which bear upon these points. The passage before us contains the earliest mention of the appointment of elders, yet these were by no means the first elders appointed. For Paul and Barnabas, when sent to Jerusalem with a contribution for the poor saints, delivered it to “ the elders.” This shows that there were already elders in the Churches in Judea. Paul and Barnabas, on their present tour, appointed elders in every Church; Titus was left in Crete that he might set in order the things that were omitted, and appoint elders in every city; and James takes it for granted that every Church has elders, by directing, in his general epistle, that the sick should call for the elders of the Church, to pray for them and anoint them with oil, with a view to their recovery. In view of these facts, it can not be doubted that the office of elder was universal in the apostolic Churches. That the term elder is used as an official title, and not merely to indicate the older members of the Church, is sufficiently evident from the fact that men became elders by appointment, whereas an appointment can not make one an old man. The fact that these officers were called elders indicates that they were generally selected from the elderly class; still, it does not necessarily imply that, to be an elder officially, a man must be an elder in years. Terms which are appropriated as official titles do not always retain their original meanings. Whether advanced age is necessary to the elder’s office is to be determined, not by the official title, but by the qualifications prescribed. But, inasmuch as no such qualification is anywhere prescribed, we conclude that any brother who possesses the qualifications which are prescribed, may be made an elder, though he be not an old man. The term bishop in our common version, rendered in some English versions overseer, is but another title for this same officer. This is evident, first, from the fact that the same brethren of the congregation in Ephesus, who came down to Miletus to meet Paul, are styled by Luke “elders of the Church,” and by Paul, bishops. Second, In the epistle to Titus, Paul uses the two terms interchangeably. He tells Titus that he left him in Crete to ordain elders in every city, prescribes some of the qualifications for the office, and assigns as a reason for them, “ for a bishop must be blameless,” etc. If Washington, in his Farewell Address, had advised the American people to always elect as President a man of known integrity, and had given as a reason for it that the chief magistrate of a great people should be of blameless reputation, it would be as reasonable to deny that the terms president and chief magistrate are used interchangeably, as that the terms elder and bishop are in the passage. That there was a plurality of elders in each congregation could hardly be disputed by an unbiased reader of the New Testament. Two facts, alone, would seem sufficient to settle this question: first, the fact that Titus was to ordain elders, not an elder, in every city; second, that they were elders, and not an elder from the Church in Ephesus, who came to meet Paul at Miletus. The objection sometimes urged, that there may have been several Churches in each of these cities, and that the plurality of elders was made up of the single elders from the individual Churches, is based upon a conjecture utterly without historic foundation. But if the argument from these passages were waived, the issue is conclusively settled by the statement of our text, that Paul and Barnabas, “ appointed elders in every Church.” A plurality of elders, therefore, and not a single one, were appointed for each Church. A full exhibition of the duties of the elder’s office, and of the moral and intellectual qualifications requisite to an appointment thereto, belongs to a commentary on the First Epistle to Timothy, rather than on Acts of Apostles. We will not, therefore, consider them here, further than to observe that the duties were such as can not be safely dispensed with in any congregation; while the qualifications were such as were then, and are now, but seldom combined in a single individual. Indeed, it can not be supposed that Paul found in the young congregations of Lystra, Iconium, Antioch, and every other planted during this tour, men who could fill up the measure of the qualifications which he prescribes for this office. But he appointed elders in every Church, hence he must have selected those who came nearest the standard. It is not an admissible objection to this argument, that inspiration may have supplied the defects of certain brethren in each congregation, so as to fully qualify them; for moral excellencies, which are the principal of these qualifications, are not supplied by inspiration. The truth is, the qualifications for this office, like the characteristics prescribed for old men, aged women, young men and women, and widows, respectively, are to be regarded as a model for imitation, rather than a standard to which all elders must fully attain.

It were as reasonable to keep persons of these respective ages out of the Church, until they fill up the characters prescribed for them, as to keep a Church without elders until it can furnish men perfect in the qualifications of the office. Common sense and Scripture authority both unite in demanding that we should rather follow Paul’s example, and appoint elders in every Church from the best material which the Church affords. The qualifications to be prescribed for one who would fill an office depend upon the duties of the office. Imperfection in the qualifications leads to proportionate inefficiency in the performance of the duties. Seeing, then, that but few men are found possessing, in a high degree, all the qualifications for the office of bishop, we should not be surprised that its duties have generally been more or less inefficiently performed. Much less should we, as so many have done, seek a remedy for this inefficiency, in an entire subversion of the Church organization instituted by the apostles. After all that can be said to the contrary, the apostolic plan has proved itself more efficient than any of those invented by men. Those congregations of the present day which are under the oversight of an efficient eldership, other things being equal, come nearer, in every good word and work, to the apostolic model of a Church of Christ, than any others in Christendom.

And those which have a comparatively inefficient eldership will compare most favorably with those under an inefficient pastorship of any other kind. Finally, such inefficiency is not, after all, more frequently found in the eldership than in what is popularly styled the ministry. This must be so, from the fact that the qualifications for the office, public speaking alone excepted, are more frequently found combined in three or four men, than in one, whether pastor, or class-leader, or whatever may be his title. The folly, therefore, of abandoning the apostolic eldership in favor of any other organization, is demonstrated by history; while its wickedness must be apparent to every one who esteems apostolic precedents above human expedients. To seek an escape from the condemnation due for this wickedness, by asserting that the apostles left no model of Church organization, is only to add to the original crime by perverting the Scriptures to excuse it. So long as it stands recorded that Paul and Barnabas “ appointed for them elders in every Church,” and so long as the duties of these officers remain carefully prescribed in the apostolic epistles, so long will it be false to deny that the apostles left us a definite model of Church organization, and wicked in the sight of God to abandon it for any other. Acts 14:24-26. Leaving Antioch of Pisidia, the apostles returned as far as the sea-coast by the same route through which they had gone up into Pisidia. (24) “And passing through Pisidia, they came into Pamphylia; (25) and having spoken the word in Perga, they went down to Attalia. (26) Thence they sailed to Antioch, whence they had been commended to the favor of God for the work which they had performed.” Perga, on the river Cestrus, a few miles above its mouth, was the point at which they had disembarked on their first arrival from Cyprus. They had made no delay there at first, but now we are told that they “ spoke the word in Perga.” Luke’s silence in reference to the result of this effort is an indication that it was not very decided. It is probable that their design was simply to usefully employ an interval during which they were waiting for a vessel bound to Antioch. This conjecture is confirmed by the fact that they finally left Perga by land, and walked down to Attalia on the sea-coast, where they would be likely to meet with a vessel without so long delay. They were not disappointed; for “ thence they sailed to Antioch.” Acts 14:27-28. The apostles had now completed their missionary tour, and there could but be great anxiety in the congregation who had sent them forth, to know the result of their labors. It was the first mission ever sent to the heathen world. The missionaries were as eager to report the success with which their sufferings and toil had been crowned, as the congregation were to hear it. He who returns from a hard-fought field bearing good tidings, pants beneath the burden of his untold story. (27) “And having arrived and assembled the Church together, they rehearsed all that God had done with them, and that he had opened a door of faith to the Gentiles. (28) And they continued there no little time with the disciples.” In the statement that God had “ opened a door of faith to the Gentiles,” this is an allusion both to the opening of that national inclosure which had hitherto confined the gospel almost exclusively to the Jews, and the introduction of the distant Gentiles through that door into the Church. Before this, faith had been to them inaccessible; for “ how shall they believe on him of whom they had not heard?” But now that the preachers had been sent out to them, the door was open, and faith was accessible to all.

“ACTS OF THE "

Chapter Fourteen IN THIS CHAPTER

1. To continue tracing the route of Paul and Barnabas on their missionary journey

2. To note the increasing persecution endured by the apostle Paul (cf. 2 Timothy 3:10-11)

3. To give special attention to their appointment of elders in every church

SUMMARY Luke continues his narration of events during Paul’s first missionary journey. Upon arriving in Iconium, Paul and Barnabas again visited the local synagogue. Response to their message was positive among both Jews and Greeks, but soon opposition again came from unbelieving Jews. Even so, Paul and Barnabas stayed “a long time” in Iconium, speaking boldly and performing signs and wonders. Eventually the opposition became violent, forcing Paul and Barnabas to flee to Lystra and Derbe (Acts 14:1-6).

In Lystra, Paul healed a man crippled from birth (similar to Peter, cf. 3:1-10). The people assumed that Paul and Barnabas must be gods, and so named them Zeus (Barnabas) and Hermes (Paul). When the priest of Zeus prepared to offer sacrifices, the apostles tore their own clothes and barely restrained them by an impassioned speech. Not long after, Jews from Antioch and Iconium persuaded the multitudes to stone Paul and drag him outside the city. Though assumed to be dead, Paul was able to return to the city and departed the next day with Barnabas to Derbe where they preached the gospel and made many disciples (Acts 14:7-21).

From Derbe, Paul and Barnabas retraced their steps, strengthened the disciples in Lystra, Iconium and Antioch (Pisidia) and appointed elders in every church with prayer and fasting. Passing through Pisidia they came to Pamphylia where they preached the gospel in Perga. From there they went down to Attalia and then sailed to Antioch (Syria) from which they began their journey, where they reported to the church all that God had done with them. There they stayed for “a long time” (Acts 14:21-28).

OUTLINE I. IN ICONIUM, LYSTRA, DERBE (Acts 14:1-21) A. MINSTRY AND IN ICONIUM (Acts 14:1-6)1. Speaking at the local synagogue leads many Jews and Gentiles to believe 2. Unbelieving Jews stir up and poison the minds of the Gentiles against the brethren 3. Paul and Barnabas stay a long time, speaking boldly and performing signs and wonders 4. The city becomes divided, and an attempt is made by Gentiles and Jews along with their rulers to abuse and stone them 5. Made aware of the planned violence, Paul and Barnabas flee to Lystra and Derbe

B. AND IN LYSTRA AND DERBE (Acts 14:7-21)1. Paul and Barnabas preach there and in the surrounding region 2. In Lystra Paul heals a man crippled from birth 3. The people proclaim Paul and Barnabas to be gods, the priest of Zeus sought to offer sacrifices to them 4. Tearing their clothes, Barnabas and Paul proclaim themselves to be men who preach the one true living God and scarcely restrain the people from sacrificing to them 5. Jews arrive from Antioch and Iconium and persuade the multitude to stone Paul 6. Presumed dead, Paul is dragged outside the city where later as he is surrounded by disciples he revives and returns to the city 7. The next day Paul and Barnabas depart to Derbe where they preach the gospel and make many disciples before beginning their return trip through Lystra, Iconium, and Antioch

II. AND ELDERS (Acts 14:22-23) A. THE (Acts 14:22)1. Paul and Barnabas exhort them to continue in the faith 2. They warn them: “We must through many tribulations enter the kingdom of God.”

B. ELDERS IN EVERY CHURCH (Acts 14:23)1. Paul and Barnabas appoint elders in every church with prayer and fasting 2. They commend them to the Lord in whom they believed

III. RETURN TO ANTIOCH OF SYRIA (Acts 14:24-28) A. THE JOURNEY HOME (Acts 14:24-26)1. Passing through Pisidia, they come to Pamphylia 2. After preaching in Perga, they go down to Attalia 3. From there they sail to Antioch of Syria, from which they had been commended to the grace of God for the work accomplished on their journey

B. THEIR REPORT AND STAY AT ANTIOCH (Acts 14:27-28)1. Paul and Barnabas report to the church all that God had done with them, and how He opened a door of faith to the Gentiles 2. They stay a long time in Antioch with the disciples

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- Preaching in Iconium, Lystra, and Derbe (Acts 14:1-21)

• Confirming disciples and appointing elders (Acts 14:22-23)
• Return to Antioch of Syria (Acts 14:24-28)

2. Upon their arrival in Iconium, what did Paul and Barnabas first do? (Acts 14:1)- They spoke at the Jewish synagogue, producing faith in many Jews and Greeks

3. What did the unbelieving Jews do in response? (Acts 14:2)- They stirred up and poisoned the minds of the Gentiles against them

4. What did Paul and Barnabas do? Who was with them and how? (Acts 14:3)- Stayed a long time, speaking boldly in the Lord

• The Lord, who bore witness to His word by granting signs and wonders to be done by the apostles’ hands

5. As the city became divided, what attempt was made against Paul and Barnabas? (Acts 14:4-5)- To stone them

6. How did they respond to such a threat? (Acts 14:6-7)- By fleeing to the cities of Lystra and Derbe, and preaching the gospel there

7. What miracle did Paul perform in Lystra? (Acts 14:8-10)- He healed a man crippled from birth

8. How did the people react? What names did they give to Paul and Barnabas? (Acts 14:11-12)- They thought that gods had come in the likeness of men

• Barnabas they called Zeus, and Paul they called Hermes

9. Who attempted to lead the city in offering sacrifices to them? (Acts 14:13)- The priest of Zeus, whose temple was in the front of the city

10. How did Barnabas and Paul restrain the crowd from offering the sacrifices? (Acts 14:14-18)- By tearing their clothes and crying out to the multitude

• By professing themselves to be but men, and encouraging them to turn to the living God

11. How did the apostles describe the true God? (Acts 14:15-17)- As the Creator of all things who bore witness of Himself through His blessings to mankind

12. Who then came to the city and persuaded the people to stone Paul? (Acts 14:19)- Jews from Antioch (Pisidia) and Iconium

13. After Paul revived from his stoning, where did he and Barnabas go? (Acts 14:20)- First back to Lystra, and then on to Derbe

14. What happened in Derbe? When they left, where did they go? (Acts 14:21)- They preached the gospel and made many disciples

• They retraced their steps, going back through Lystra, Iconium, and Antioch

15. What did they do as they made their way through such cities? (Acts 14:22-23)- Strengthened the brethren, exhorting them to continue despite persecutions

• Appointed elders in every church with prayer and fasting, commending them to God

16. Where they go after passing through Pisidia? What did they do there? (Acts 14:24-25)- To Perga in Pamphylia, where they preached the gospel

17. From where did they then sail? (Acts 14:25-26)- Attalia

18. What is significant about Antioch of Syria? (Acts 14:26)- It was where they started and ended their missionary journey

19. What did Paul and Barnabas do upon their arrival? (Acts 14:27)- Gathered the church together and reported what God had done with them to open a door of faith among the Gentiles

20. How long did Paul and Barnabas remain in Antioch of Syria? (Acts 14:28)- A long time

Verse 1 This chapter concludes the account of the first missionary journey, detailing the experiences of Paul and Barnabas in Iconium, Lystra and Derbe, and also their revisiting all of the Galatian cities of this first tour, strengthening the churches, appointing elders, and their preaching at Perga which had been skipped at the beginning. It concludes with an account of their return journey to Syrian Antioch and the report of their labors to the sponsoring church. After their experiences on Cyprus, outlined in the previous chapter, all these places Paul visited were in the Roman province of Galatia, as then constituted; hence their designation as “the Galatians.” See under Acts 13:16. There were two districts in Roman Galatia, which were Phrygia and Lycaonia. Lycaonia contained two cities, Lystra and Derbe, along with many villages. Iconium was reckoned by popular native opinion as being in Phrygia; … but all these cities were included by the Romans in the province they called Galatia.[1]The length of time Paul and company had spent in Antioch of Pisidia included at least “the whole winter of A.D. 46-47,"[2] due to the severe winters which made traveling nearly impossible for the ancients. Between Antioch and Iconium, a distance of 90 miles, lay rough mountainous terrain, Antioch having an altitude of 3,500 feet and Iconium having an altitude of 3,300 feet. Scholars are uncertain as to the exact duration of Paul’s labors at any given place on this first tour, and also as to the time of the whole tour, their educated guesses ranging from one to three years. All that is certainly known is that it took place in the period A.D. 45-50. Certainly Paul stayed long enough in Pisidian Antioch to teach and firmly establish the church there. [1] Sir William M. Ramsay, Pictures of the Apostolic Church (Grand Rapids, Michigan: Baker Book House, 1950), pp. 129-130. [2] Ibid., p. 128. And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude both of Jews and of Greeks believed. (Acts 14:1) ICONIUMThis old Phrygian city, then a part of Roman Galatia, had a history reaching back into prehistoric times; it was located on the site of the modern city of Konia, a portion of the ancient name being still retained. Greek mythology relates that King Nannakos ruled there, that an oracle warned him of a world-wide flood, which he vainly sought to avert through tears and entreaties to the gods. The flood came; and when the waters receded, Prometheus and Athena made images of mud into which the winds breathed life; so was the earth repopulated. The word “images” in the Greek ([@eikones]) gives us the English “icon”; and similarly Iconium found a name![3] Such a legend of course was grounded in the fact that the flood mentioned in Genesis actually occurred. It stood on the edge of the plateau, well watered, a wealthy and productive region. Claudius honored it by calling it Claudiconium; Hadrian made it an honorary colony. “In New Testament times, the juridicial powers of the assembly were vested in the two magistrates elected annually."[4]They entered together into the synagogue … MacGreggor expressed surprise that “after burning their bridges” (Acts 13:46), they should so soon have appeared in another synagogue; however, Paul’s “Lo we turn to the Gentiles” had reference only to the situation in Pisidian Antioch and not to any purpose of henceforth refusing to enter synagogues. This particular synagogue in Iconium had an unusually large number of Gentiles in attendance, many of whom were also proselytes; and it provided a major opportunity for Paul. Walker commented on the fact that it was “easier to interpret prophetic utterances concerning Christ to the Gentiles,"[5] because the Gentiles, unlike the Jews, were not blinded by the malignant carnal nationalism which dominated Jewish thought and was the prime reason for their rejection of Christ. And so spake … Not merely preaching, but preaching in such a manner as to reach men’s hearts, characterized the work of the apostles. As De Welt said: We would do well to follow closely the message and method of the apostles that we too might “so speak” as to reach the hearts of those to whom we preach.[6]A great multitude … believed … Wherever such an expression is used in the New Testament, “believed” is a figure of speech standing for all that is involved in becoming a Christian. Such a comment as the following demonstrates the religious error which fails to take this into account: The Christian missionaries had learned to declare that faith, and faith alone, was the ground of admission to God’s kingdom … Barnabas and Paul found the faith condition quite sufficient … and required no other of their Gentile converts.[7]If such a comment is true, why did Paul command the Philippian jailer to be baptized at midnight? (Acts 16:33). There are two uses of “believed” in the New Testament, one as a synecdoche for the primary steps of obedience, and the other as an identification of one of those steps. It is used in the first of these senses here. In such an expression as “faith alone,” which is both unscriptural and anti-scriptural, there is a clear and undeniable perversion of the word of God. The only mention of “faith alone” in the entire New Testament affirms that men are not justified “by faith only” (James 2:24 KJV). See the next verse. [3] E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 27. [4] The New Bible Dictionary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1962), p. 551. [5] W. R. Walker, Studies in Acts (Joplin, Missouri: College Press), II, p. 14. [6] Don De Welt, Acts Made Actual (Joplin, Missouri: College Press, 1958), p. 185. [7] R. Tuck, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishers, 1950), p. 457. Verse 2 But the Jews that were disobedient stirred up the souls of the Gentiles, and made them evil affected against the brethren.The Jews that were disobedient … This is the antithesis of “a great multitude … believed” in Acts 14:1, proving that not faith alone, but faith and obedience are included in the meaning there. “Disobeying is frequently used in the New Testament as the opposite of believing."[8] Thus it is impossible to understand “believing” in such passages as anything other than a short form for believing and rendering obedience to the gospel. The apostle John said, “He who believes in the Son has eternal life; he who does not obey the Son shall not see life” (John 3:36). ENDNOTE: [8] G. H. C. MacGreggor, The Interpreter’s Bible (New York: Abingdon Press, 1954), Vol. IX, p. 185. Verse 3 Long time therefore they tarried there speaking boldly in the Lord, who bare witness to the word of his grace, granting signs and wonders to be done by their hands.It was the extensive Gentile character of Iconium which resulted in the “signs and wonders” God performed there by the hands of the apostles, thus “confirming the word” as had been promised (Mark 16:20). In situations more completely Jewish, such “signs of an apostle” (2 Corinthians 12:12; Romans 15:18) were not necessary. The Jews already professed to receive the Scriptures as the word of God; but the Gentiles knew nothing of the Scriptures, or at least but little; hence the appearance of signs. The opposition mentioned above in Acts 14:2 was perhaps frustrated by the mighty miracles performed by Paul (Galatians 3:5). At any rate the preaching continued without abatement for some time. It is of interest to note that each time miracles are mentioned they are associated with apostles, or persons on whom the apostles had laid hands. Never do we hear of the Christians in these towns working miracles through their great faith.[9]Some have vainly supposed that if modern Christians only had faith like the apostles they could perform miracles of healing; but such a view does not take account of the purpose for which miracles were given in the apostolic age. The miracles in view here were God’s way of “bearing witness to the word of his grace,” and were in no sense merely for the benefit of the suffering. ENDNOTE: [9] Don De Welt, op. cit., p. 186. Verse 4 But the multitude of the city was divided; and part held with the Jews, and part with the apostles.City was divided … In Luke 12:51-53, Jesus had clearly foretold the divisions that would inevitably follow the faithful preaching of the word. This division invariably issues from the polarization of men’s hearts, either toward the Lord or against him. The two divisions here are the Christians and the non-Christians, with the latter probably being the majority. The apostles … Paul and Barnabas were not apostles in the sense that the Twelve were, the term being used here in a secondary sense. Boles pointed out that Paul applied the term to James the Lord’s brother (Galatians 1:19), to Epaphroditus (Philippians 2:25), to Silvanus and Timothy (Acts 18:5; 1 Thessalonians 2:6), and even called the Judaizing teachers “false apostles” (2 Corinthians 11:13).[10]The name “apostle” is here applied to Paul for the first time in the New Testament. Milligan defined the secondary meaning of “apostles” in the New Testament as “missionaries or messengers."[11][10] H. Leo Boles, Commentary on the Acts (Nashville: Gospel Advocate Company, 1953), p. 221. [11] Robert Milligan, Analysis of the New Testament (Cincinnati, Ohio: Bosworth, Chase and Hall), p. 365. Verse 5 And when there was made an onset both of the Gentiles and of the Jews and their rulers, to treat them shamefully and to stone them, they became aware of it, and fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about; and there they preached the gospel.The opposition mentioned in Acts 14:2 could be contained only for a time. The increasing success of the gospel finally precipitated the riotous and illegal action in view here. Ramsay referred to this impending mob action as “a riotous and illegal conspiracy”;[12] but when the apostles learned of it, they yielded ground, as the Master had commanded, and fled to Lycaonia. Luke’s geographical note here to the effect that Lystra and Derbe were in Lycaonia implies that Iconium was NOT in Lycaonia. Bruce noted that: Sir William Ramsay has recorded how it was this geographical note in Acts 14:6 that led to his first “change of judgment” with regard to the historical value of Acts convincing him that the statement was entirely correct.[13]No errors of any kind have ever been discovered in Luke’s writings. The climate for gospel preachers proved to be no better in Lycaonia than it had been in Iconium and Antioch. The pagan population were a fierce, primitive breed. The very name Lycaonia, interpreted traditionally as Wolf-land (the local legend derived it from Lycaon who had been transformed into a wolf) faithfully represented the character of the inhabitants.[14]It is a tribute to the Christian gospel that such a population should have responded to the truth, giving to Christianity no less a person than Paul’s friend Timothy. LYSTRALystra was the first stop, being only about eighteen or twenty miles eastward from Iconium; but the distance was not measured merely in miles, for it lay in a different political division of Galatia; and the people spoke a different language. This was a primitive place, singled out by Augustus as a colony, probably for the defense of the southeastern frontier of the Galatian province. Throughout the countryside the old Anatolian village-system prevailed, and the native language of Lycaonia was spoken. Lystra was the market-town, with streets crowded by the local peasantry on market and festal days.[15]There was a temple dedicated to Zeus before the gates of the city; and the people had faith in a legend recorded by Ovid to the effect that the gods had once visited their district. [12] Sir William M. Ramsay, op. cit., p. 129. [13] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 288. [14] E. H. Plumptre, in Ellicott’s Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 59. [15] E. M. Blaiklock, op. cit., p. 31. Verse 8 And at Lystra there sat a certain man, impotent in his feet, a cripple from his mother’s womb, who never had walked. The same heard Paul speaking: who fastening his eyes upon him, and seeing that he had faith to be made whole, said with a loud voice, Stand upright on thy feet, And he leaped and walked.A certain school of critics, intent on establishing a theory that Luke invented certain incidents to force a parallel between the lives of Peter and Paul, like to point out similarities between this episode and the healing of the impotent man at the Gate Beautiful by Peter (Acts 3:3 ff); but there are monumental differences. Here the healed person had great faith; there the inference is that the impotent man had none at all. Here the man was listening to Paul’s teaching; there the beggar was intent on alms alone. There Peter professed poverty; here there was no mention of poverty. There the miracle was followed by Peter’s sermon; here the mob tried to offer sacrifices to Paul and Barnabas. In fact, there are far more differences than similarities. In performing the signs of an apostle, Paul had observed that the impotent man was attentive to the message, obviously believing it; and, as Paul had doubtless made many references to Christ’s healing all manner of diseases, it suddenly appeared to Paul that the condition of the man’s heart was such that he could be healed; hence the command and the startling result. It is a mistake to view the man’s faith as enabling Paul; it enabled him to receive God’s blessing through Paul. Verse 11 And when the multitude saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercury, because he was the chief speaker.In the speech of Lycaonia … This accounts for the fact that Paul and Barnabas were not aware of the intention of the people until later. As Bruce said, The crowd’s use of Lycaonian explains why Paul and Barnabas did not grasp what was afoot until preparations to pay them divine honors were well advanced.[16]Some very important deductions derive from this inability of the apostles to understand the Lycaonian dialect. As Boles said, “This shows that the gift of tongues did not give the apostles power to speak or to understand all dialects."[17]Another thing in this episode is the evident belief of that primitive people in the supernatural. “The gods are come down to us …” “No such cry could have been possible in the great cities where the confluence of a debased polytheism and philosophical speculation had ended in utter skepticism."[18]They called Barnabas Jupiter … Having a more imposing appearance than Paul, Barnabas was ascribed the chief honor. “Jupiter” here is a mistranslation of the Greek which has “Zeus.” Again, certain translators were “protecting” people against Luke’s ignorance; but, as so frequent]y, the spade of the archeologist has proved Luke correct. Zeus was the patron deity of the Lycaonian countryside, as indicated by archeological evidence strikingly confirming the narrative of Luke. Two inscriptions unearthed from Lystra record the dedication of a statue to Zeus, and make mention of “the priests of Zeus."[19]And Paul, Mercury, because he was the chief speaker … Here again, the translators were wrong. The Greek has Hermes instead of Mercury; and the same inscriptions mentioned above link the name of Hermes with that of Zeus. [16] F. F. Bruce, op. cit., p. 291. [17] H. Leo Boles, op. cit., p. 223. [18] E. H. Plumptre, op. cit., p. 90. [19] E. M. Blaiklock, op. cit., p. 32. Verse 13 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.That enterprising priest of Zeus was what may be described as being “on the ball”; if a miracle had occurred, as indeed there had, he would channel the influence of it into the worship of his deity. Oxen and garlands … This is an interesting glimpse of pagan worship. The beasts to be sacrificed were decorated, their horns gilded, and their necks circled with white ribbons and other decorations. The ancient poets Ovid and Virgil both sang of this: Rich curling fumes of incense feast the skies, A hecatomb of voted victims dies, With gilded horns and garlands on their head, In all the pomp of death to th’ altar led. - Ovid The victim ox, that was for altars prest, Trimmed with white ribbons and with garlands drest, Sank of himself without the god’s command, Preventing the slow sacrificer’s hand. - Virgil.[20]ENDNOTE: [20] Alexander Campbell, Acts of Apostles (Austin, Texas: Firm Foundation), p. 98. Verse 14 But when the apostles Barnabas and Paul heard of it, they rent their garments, and sprang forth among the multitude, crying out.When they heard of it … has the meaning of “when they became aware of what was taking place.” The rending of the garments was a traditional reaction to blasphemy; and the offering of sacrifice to mortal men was thus interpreted by Paul and Barnabas. Being unable to get attention otherwise, they frustrated the plan by running among the people and crying out as in the next verse. Verse 15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto a living God, who made the heaven and the earth and the sea, and all that in them is: who in the generations gone by suffered all the nations to walk in their own ways. And yet he left not himself without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.This appeal to God as revealed in nature was appropriate for a pagan audience with little or no knowledge of the word of God; and there are a number of very important points in this speech. The fact that God is one, a unity, and that he created everything; also the fact of being, not a dead or inanimate god such as Zeus, but a living God; and likewise the goodness of God as revealed in his providential care of mortals - all these concepts appear in Paul’s address here. It is appropriate to note how many intimations of Paul’s writings in his epistles are suggested by the words here. The reference to their “turning from these vain things to the living God” is like 1 Thessalonians 1:9; God’s suffering “the nations to walk in their own ways” is like Romans 3:25, etc. The whole passage is so characteristically Pauline that any idea of Luke’s putting these words in Paul’s mouth is fantasy. Verse 18 And with these sayings scarce restrained they the multitudes from doing sacrifice unto them.As Walker observed: The sacrifices here proposed were those accorded the gods whom they were supposed to be; and the preservation of the institution of sacrifice among heathen peoples in all ages is evidence enough that God originally commanded sacrifices to be offered unto himself. Despite the fact of the institution of sacrifices having been perverted and changed in many ways, nevertheless, no one can explain its universality on any other ground than that here suggested.[21]Although Luke did not mention Paul’s success at Lystra, there were, nevertheless, some who accepted the gospel. Boles pointed out that Among the more conspicuous converts were the devoted Jewess, Lois, her daughter Eunice, and the young Timothy (2 Timothy 1:5).[22][21] W. R. Walker, op. cit., p. 16. [22] H. Leo Boles, op. cit., p. 226. Verse 19 But there came Jews thither from Antioch and Iconium: and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing, that he was dead.The enemies of the gospel traveled a distance of more than a hundred miles in order to oppose the truth. It would be commendable if advocates of the truth would be as diligent. McGarvey said, “It is difficult to comprehend the malignity of those Jews."[23] It is not difficult, however, to understand their modus operandi. They would first have enlisted the aid of the priest of Zeus, already infuriated by the defeat of his self-serving device of offering sacrifice to the apostles; then, they would have related how the apostles had been compelled to leave both Antioch and Iconium, alleging, as they did of Jesus, that the wonders the people had seen were accomplished by the power of Satan. The fickleness of human nature made the rest easy. The same mob that would have sacrificed to them as gods one day was ready to murder them on the next day. They stoned Paul … This was a favorite method of execution with the Jews and indicates their predominance in this attempted murder. There is no suggestion whatever of any formal charge, or any trial. And dragged him out of the city … Trenchard commented that There was no need for Luke to stress the fickleness, cruelty and violence of men living under demon-controlled systems of idolatry. The simple statements of two verses (Acts 14:18-19) reveal both the hatred of religious enemies and the crazy reactions of the Lystra mob, who stoned the “god” of yesterday and dragged him out of the city.[24]The Jews who took part in this had no scruple against profaning the streets of a pagan city by such a murderous act; but in their perpetration of an identical thing in the martyrdom of Stephen, they scrupulously refrained from killing him within the city. Satan had indeed blinded such men. [23] J. W. McGarvey, Commentary on Acts (Cincinnati, Ohio: Standard Publishing Company, 1892), p. 44. [24] E. H. Trenchard, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 316. Verse 20 But as the disciples stood round about him, he rose up, and entered into the city: and on the morrow he went forth with Barnabas to Derbe.Why was Paul stoned, and not Barnabas? The Jews were more discerning than the pagans of Lystra; the latter might indeed suppose Barnabas to be the king of the gods and Paul only a spokesman; but the Jews knew better, recognizing in Paul the greatest advocate of Christianity that was produced by the apostolic age. We cannot resist the conjecture that young Timothy was among those disciples that gathered around the battered body of the beloved apostle, and that with others he was overjoyed to learn that he still lived. It is possible that Paul spent the night in Timothy’s home. On the morrow … Derbe was a good many miles farther toward the border of Galatia; and one is amazed at the physical stamina and endurance exhibited by a man who, having been stoned “to death” one day, was able to travel such a distance on the next. Surely the Lord must have strengthened him. DERBEFor many years scholars have presumed that Derbe was about “twenty miles” from Lystra;[25] but the New Bible Dictionary has this: The site of Derbe was identified in 1956 by M. Ballance at Kerti Huyuk, 13 miles North Northeast of Kavaman (Laranda), some 60 miles from Lystra (whence Acts 14:20 b must evidently be translated, “and on the morrow he set out with Barnabas for Derbe”).[26]The Greek text will allow the suggested translation, since it was their going forth from Lystra that is said to have occurred “on the morrow,” but there is no mention of their arrival at Derbe on the morrow. It was situated almost on the border of eastern Roman Galatia; any farther east would have taken them into the kingdom of Antiochus. Of the “many disciples” recruited in Derbe, Paul’s fellow-traveler Gaius (Acts 20:4) is the only one whose name has come down to us. [25] H. Leo Boles, op. cit., p. 227. [26] The New Bible Dictionary, op. cit., p. 306. Verse 21 And when they preached the gospel to that city, and had made many disciples, they returned to Lystra, and to Iconium, and to Antioch.When Paul and company were at Derbe, only the Taurus Mountains separated them from Paul’s native province and the city of Tarsus; and one wonders if there were any emotions tugging at his heart for a visit there. However that was, the verse before us summarizes an extensive and successful preaching experience in Derbe, after which the missionary party backtracked, visiting again the cities they had already evangelized. In view of the hardships Paul encountered in those cities, MacGreggor thought that “It is a little difficult to understand why the apostles at this point deliberately turned back to towns from which they had been expelled."[27] Blaiklock, however, pointed out that the magistrates in those cities held office for only one year and that they might easily have returned “when other magistrates took annual office."[28] See also footnote 4 under Acts 14:1. The reason for Paul’s determination to revisit the cities of South Galatia, however, is not far to seek: it was for the purpose of strengthening the Christians and ordaining elders in the congregations which they had established. [27] G. H. C. MacGreggor, op. cit., p. 191. [28] E. M. Blaiklock, op. cit., p. 30. Verse 22 Confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God.Confirming the souls … In order to avoid the overtones of the word “confirming,” as it is erroneously associated with the so-called “seven sacraments,” Plumptre suggested that it should be rendered “strengthening,” as it is rendered in Acts 18:23. “It is not the same word as that used by later writers for the ecclesiastical rite of confirmation."[29] Of the so-called “seven sacred sacraments,” only two, namely, baptism and the Lord’s Supper, have Greek names, a fact which automatically removes the other five to post-apostolic times and denies them any identification whatever with New Testament Christianity. What is meant here is simply that Paul desired to communicate encouraging and helpful admonition to the new converts God had given through his preaching. Living, as they did, in a wild, pagan society, they must surely have needed such strengthening as could come only from one like Paul. Continue in the faith … “The faith” here has the meaning of “Christianity.” In fact this comprehensive meaning of “faith” is frequent in New Testament usage of the word. Many of Paul’s expressions regarding salvation “through faith” or “by faith” have no bearing whatever on the Lutheran heresy of redemption by “faith only,” but mean simply that men are saved through, or by, Christianity, or the Christian religion. Through many tribulations we must enter … The significance of “must” as applied to all of God’s creation is discussed in my Commentary on Matthew, under Matthew 18:7. In focus here is the necessity of sufferings, persecutions, etc. for those who will obey the gospel and enter God’s kingdom. The lives of the Christians in these Galatian cities afforded ample proof of this, as did also that of the great apostle who had brought them the message of redemption. We might paraphrase Paul’s words thus: These tribulations we are suffering as a consequence of our entering God’s kingdom are normal and necessary. We must enter into the kingdom … MacGreggor thought that the tribulations in this passage are “those which are to precede the end” and that the kingdom of God carries its “eschatological meaning."[30] We do not believe this at all. There is nothing in Paul’s writings that supports the notion that he expected the end of time in his lifetime. His warning of the great apostasy in 2 Thessalonians 2:1-12, as well as his prophecy of the hardening of secular Israel throughout the “times of the Gentiles” (Romans 11:25), makes it absolutely certain that Paul neither believed nor taught any “quick return” of Jesus. The implication of comments like that of MacGreggor that Paul was giving a pep talk to these Christians and reinforcing it by suggesting that their tribulations heralded the immediate unfolding of eschatological events, such as the Second Advent of our Lord, the resurrection of the dead, and the eternal judgment, etc., is totally wrong. Paul wrote certain young Christians whom he had converted, telling them that “The Father delivered us … and translated us out of the power of darkness into the kingdom of the Son of his love” (Colossians 1:12-13). The kingdom, therefore, which these young Christians of South Galatia had entered (past tense) was a present reality. However, this is not to deny the reality of a future and final phase of God’s kingdom which is associated with the eventual triumph of Jesus over all things. [29] E. H. Plumptre, op. cit., p. 92. [30] G. H. C. MacGreggor, op. cit., p. 192. Verse 23 And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed.Elders in every church … This is the first mention of appointing elders in the New Testament, and the fundamental truth of there being a plurality of elders in each congregation is thus evident from the very first. Appointed … Arguments based on this word which would require elders to be voted upon are not valid. As MacGreggor noted: The word “appointed” means literally “chose by show of hands” and, strictly speaking, should imply some form of popular voting. But it had come to be used of choice in general without reference to the means.[31]The New Testament simply does not bind upon Christians any certain method of choosing either elders or deacons. It was Paul who appointed the elders in these churches, and it would be a mistake to suppose that he yielded the right of choice to ignorant Gentile congregations, described by himself as “weak, base, despised, and foolish,” without taking the utmost precautions and providing firm guidance for them. Strong agreement is felt with Boles, who said, “Any method (of appointing elders) which promotes unity and does not violate a principal may be used."[32]ELDERSTrenchard wrote that: It is widely agreed that during the apostolic age, elder = bishop (overseer) = pastor, and that there was a plurality of these in each local church, forming the presbytery.[33]As a matter of fact, there are no less than six New Testament words which refer to exactly the same office, that of elder mentioned here. Bishop ([@episkopos]) translated “overseer” Presbyter translated “elder” Pastor translated “shepherd” Furthermore, the term “stewards” is associated with this same office in the New Testament (see 1 Corinthians 4:1-2). Also, Paul said, “The bishop must be blameless as God’s steward” (Titus 1:7). One of the most significant things regarding Paul’s appointment of elders in these churches is that of their inexperience. None of those appointed had been Christians any longer than two or three years at the most, and some of them, no doubt, a much shorter time. In the light of this, those settled congregations of our own day who “operate” for ten or thirty years without naming any elders are proving by their failure their unwillingness to follow the pattern in evidence here. The usual excuse is that “none are qualified”; and if it is supposed that absolute perfection in meeting the qualifications Paul himself laid down for this office is required of all who may be appointed, it may be that none were ever qualified in the history of the church. However, the overriding commandment is “to appoint”; the “qualifications” are guidelines; and to make the guidelines an excuse for nullifying the commandment is sinful. Prayed with fasting … Despite the fact of there having been no formal or ceremonial fasts prescribed for Christians, either by the Lord or by any of the apostles, it is quite evident that fasting was an approved device for deepening spirituality and that even apostles observed occasions of fasting. There is no reason why devout persons in any age should not follow their example. [31] Ibid., p. 193. [32] H. Leo Boles, op. cit., p. 229. [33] E. H. Trenchard, op. cit., p. 317. Verse 24 And they passed through Pisidia, and came to Pamphylia. And when they had spoken the word in Perga, they went down to Attalia.Regarding the chronology of this event, Ramsay said: “Paul and Barnabas crossed Taurus (probably in A.D. 48, certainly in the summer season) and returned through Pamphylia to Syrian Antioch."[34]Luke here tells us nothing of the success of the missionaries in Perga, only that they spoke the word of the gospel there. It may be surmised that Paul had intended taking ship from Perga back to Antioch; and the circumstance of his traveling overland to Attalia was probably due to the timely arrival of a ship there, instead of at Perga. Perga was situated inland a few miles on the Cestrus river and Attalia likewise on the Catarrhactes, two of the three rivers crossing the Pamphylian plain. Ancient cities were often located upstream to diminish the attacks of pirates. Paul, finding no ship at Perga, simply crossed overland to Attalia and sailed from there. ENDNOTE: [34] Sir William M. Ramsay, op. cit., p. 133. Verse 26 And thence they sailed to Antioch, from whence they had been committed to the grace of God for the work which they had fulfilled.This return to the sponsoring church must have been a dramatic and exciting event. It is possible that no word had been received of their labors, except perhaps for a report from John Mark of results in Cyprus; and therefore it must be assumed that a great throng gathered to hear the report of what God had done through his servants on that first journey. Verse 27 And when they had come and gathered the church together, they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles.Opened a door of faith to the Gentiles … Yes indeed, the mission had been a success. There were now a number of Gentile churches holding forth the truth of God in pagan Gentile territory; and the evangelization of the “uttermost parts of the earth” was firmly under way. Verse 28 And they tarried no little time with the disciples.Much of the time between A.D. 45 and A.D. 50 is covered by this first journey, including the indefinite period mentioned here, which was probably a period of a couple of years; but, as Milligan said, “How much of the time was devoted to the mission, and how much to the labors in Antioch, we have no means of knowing."[35]A SUMMARY OF THE FIRST JOURNEYThey set out from Syrian Antioch. Went down the Orontes to Seleucia. Sailed to Cyprus, landing at Salamis. Crossed the island lengthwise to Paphos. Sailed to Perga in Pamphylia. Journeyed to Pisidian Antioch. Went to Iconium. Continued to Lystra. Evangelized Derbe. Returned through all of these cities to Perga. Went overland to Attalia. Sailed to Syrian Antioch (Seleucia). The length of this journey was no less than 1,300 miles, some 500 miles of this being by water, and the other 800 miles having taken them over some of the roughest and most dangerous terrain on earth. It is not known if Paul had the advantage of any animal-powered transportation or not; but the wildness of most of the terrain, the absence of good roads, or of any roads at all, plus the total absence of any hint to the contrary, must allow the conjecture to stand that Paul and company negotiated the whole excursion on foot. Marvelous were the sufferings and labors of that dauntless company who thrust themselves into wild and inhospitable regions of that ancient world for the purpose of preaching the unsearchable riches of Christ and salvation in his holy name. [35] Robert Milligan, op. cit., p. 367.

Questions by E.M. Zerr For Acts Chapter 141. Who are “ they” of verse one? 2. How came they in this city? 3. Into what building did they go? 4. What races could be found in there? 5. State the effectiveness of the preaching. 6. Which race led out in opposition? 7. To whom did they make their appeal ? 8. With what success ? 9. Did this shorten the stay of the preachers ? 10. In what manner did they speak ? 11. How did the Lord demonstrate his approval? 12. State condition of the city as to unity. 13. Why the word “ apostle” in the plural? 14. What classes made an assault upon them ? 15. Did they accomplish their purpose? 16. How did the apostles avoid being taken? 17. What did they do in this territory? 18. What unfortunate person was found at Lystra? 19. State his attitude toward Paul’ s preaching. 20. What was he told by Paul to do ? 21. Describe his reaction to the command ? 22. Was the reaction of the people favorable? 23. What beings did they say had come among them ? 24. From what region would such come? 25. Was their devotion sincere? 26. Who prevented the sacrifice attempted ? 27. What classification did Paul claim with them? 28. How should his preaching affect their practices ? 29. State the one origin of all things. 30. Did God permit all nations walk in their own ways? 31. Without what did he not leave himself? 32. In what did this consist? 33. Did heathen have this witness ? 34. State affect of Paul’s speech. ' 35. From where did Paul receive his next persecution ? 36. Had he ever been in those places ? 37. What could they have against him? 38. Tell what they accomplished with the people. 39. Why or when did they draw Paul out of the city ? 40. Does the writer say he was dead? 41. Did any inspired man ever say he was dead here? 42. As the disciples stood round what did Paul do ? 43. To what place did he go ? 44. Was he afraid to preach at this place? 45. What shows his experience at Lystra did not hinder? 46. Tell what they did for the souls of the disciples. 47. Exhorting them to what ? 48. How enter into the kingdom of God? 49. What did they ordain ? 50. How generally were they provided ? 51. Note whether one or more were provided. 52. To whom were they commended? 53. After this what did the apostles do? 54. At what place did they end this journey? 55. What importance was attached to this place ? 56. After arriving what meeting did they call ? 57. What did they rehearse? 58. Tell what special report they made. 59. What would give this fact unusual interest? 60. Tell what is said concerning their stay here.

Acts 14:1

1 Act 14:1. As his manner was, Paul went into the synagogue to have opportunity to preach the word. Both Jews and Greeks believed the word, due to the convincing way in which Paul (and Barnabas) spoke the truth.

Acts 14:2

2`1Act 14:21. Derbe was the farthest city to which they went in this part of their journey, which was given advance notice in verse 6. After preaching here, they retraced their steps and entered the very city where Paul was supposed to have been killed, then going on as far as Antioch where they did some wcrk with the disciples they made at the previous visit.

Acts 14:3

3Act 14:3. Gave testimony was done as it was in Mark 16:20. This was necessary because the New Testament had not been produced, and something was required to prove that the preachers were not frauds.

Acts 14:4

4Acts 14:4. The multitude was divided in sentiment between the Jews and the apostles. The last word will be explained at verse 14.

Acts 14:5-6

6Acts 14:5-6. This assault did not reach the stage of actual attack, for the men heard about it and escaped. The word means “a hostile movement” according to Thayer, and would have ended in violence had Paul and Bar-nabas remained in the city. Lystra and Derbe were in another province nearby. and the preachers stopped at Lystra first.

Acts 14:7

7Acts 14:7. Persecution did not dampen the devotion of the missionaries, for at every opportunity they preached the Gospel to all who would hear it.

Acts 14:8

8Acts 14:8. Impotent means to be weak, and this man had been too lame in his feet to walk, having been that way since his birth.

Acts 14:9

9Acts 14:9. Faith to be healed. Paul knew the man showed the proper attitude toward the preaching, and that frame of mind would prompt him to cooperate with the apostle.

Acts 14:10

0Acts 14:10. Paul put that faith to a test by telling the man to stand. Sure enough, he proved his faith by his works by leaping and walking.

Acts 14:11

1Act 14:11. Lycaonia was the province where Lystra was situated. This miracle was so unusual that the heathen people of the country thought Paul and Barnabas were gods; that is, the planets (which these people worshiped) in the form of men.

Acts 14:12

2Act 14:12. The planets Mercurius and Jupiter had these characteristics as indicated in the work of Paul and Barnabas, according to the heathen mythology.

Acts 14:13

3Act 14:13. True to their opinion of the preachers, the heathen priest of that city was preparing to do homage to them as gods. The oxen were for the purpose of sacrifice, and the garlands were to be used as crowns.

Acts 14:14

4Acts 14:14. Apostles Barnabas and Paul. The first word is from which Thayer defines, “A delegate, messenger, one sent forth with orders.” The outstanding idea in the word is, “one sent.” Both these men had been “sent” out by the church at Antioch (chapter 13:3, 4), and hence were apostles of that church. It is true that. Paul was an apostle of Christ independent of the church at Antioch, but when the two are mentioned together as apostles, it means their commission from that church. They manifested much displeasure at the attempt to treat them as gods.

Acts 14:15

5Acts 14:15. Some men would be vain enough to enjoy being worshiped, but. Paul and Barnabas were true worshipers of the God of creation. A part of their mission among the heathen was to lead them out of such vain worship. Instead of worshiping the planets, men should honor Him who created those planets. (See James 1:16-17.)

Acts 14:16

6Acts 14:16. God suffered nations to walk in their own ways. That is different from permitting it, for that would be equivalent to endorsing it.

Acts 14:17

7Acts 14:17. The witness consisted of the blessings of nature. These heathen should know that none of the planets could bestow such things on the world.

Acts 14:18

8Acts 14:18. It took all of this teaching to prevent the people from performing religious services to Paul and Bar-nabas.

Acts 14:19-20

0Acts 14:19-20. Persecution is a persistent evil, even following the victims from place to place. Note the inspired writer says only that they supposed that Paul was dead. There is no evidence of any miracle having been performed upon Paul to revive him. Neither is there any proof that he was unconscious. A man can be so stunned that he would be unable either to move or speak for a whip, and yet retain full consciousness. But this condition did not continue very long, for the disciples were standing about him, and they certainly would not have neglected doing something for his body before long. But without any help, while they were looking on, Paul got up and went into the city, with no sign of bodily injury indicated. Therefore, to connect this incident with 2 Corinthians 12:1-4 is pure speculation.

Acts 14:22

2Act 14:22. Paul’s persecution did not discourage him, but he did not want the disciples to be so either. The work in this city consisted in confirming or strengthening these brethren. And lest they might think that the things just happening showed that “something was wrong,” he told them that entrance into the kingdom of God must be accompanied with much tribulation.

Acts 14:23

3Act 14:23. The original word for ordain in this place is defined by Thayer “To elect, appoint, create.” Notice that they ordained elders in every church, which clearly shows that a plurality of elders in each congregation is the Lord’s arrangement. Prayer and fasting was a voluntary devotional service performed in keeping with the solemnity of the occasion.

Acts 14:24

4Acts 14:24. They passed through these places before (Acts 13:13-14).

Acts 14:25

5Acts 14:25. Perga was in Pamphylia, the city where Mark deserted the work. They again preached in that city before going on to the seaport town of Attalia in Lycia.

Acts 14:26

6Acts 14:26. From Attalia they sailed to Antioch in Syria, the place from which they started out on the work for which the church had recommended them.

Acts 14:27

7Acts 14:27. The first thing Paul and Barnabas did was to report their work to the church. That gives us a good example of how evangelists should act toward the congregation that is sponsoring their work. The church has the right to know where their evangelists have been and what they have been doing. The most important item of news was the opening of the door of faith to the Gentiles.

Acts 14:28

8Acts 14:28. This long time of their stay with the disciples will include an important visit to Jerusalem, which is reported in the next chapter.