Exegetical and Hermeneutical Commentary of Acts 14:1
And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
Act 14:1-7. Preaching at Iconium. The Apostles forced to flee
1. they went both together, &c.] These words probably refer not to one special visit, but to repeated occasions on which Paul and Barnabas appeared as fellow-labourers before the Jewish congregation in Iconium.
and so spake ] on various occasions, on some of which not only Jews but Gentiles were hearers of the word.
also of the Greeks ] Here the word in the original is Hellenes, used in other places by St Luke to signify Gentiles, in contradistinction to Hellenist, by which he means Greek-Jews. It has been thought that here Greek-Jews can only be intended, and that the word must therefore be used in a sense different from that which it has in other places in the Acts. But clearly the visit of the Apostles to Iconium lasted a considerable time, and it is not to be supposed that, while there, they refrained from speaking the word in any place but in the solitary synagogue. They went, as their wont was, to the synagogue first, that was the scene of their joint labours on many occasions, and there many of the Jews were won to the faith. But they spake elsewhere the same glad tidings which they published to the Circumcision, and thus many Gentiles also were converted. This seems a simpler explanation than to make St Luke say Hellenes here, when he means Hellenist. The verse condenses the account of the Apostolic labours, marks that their commencement was at the synagogue, that Jews became believers, and then without further specification of a place of preaching adds “and of the Gentiles,” to describe the whole result.
Fuente: The Cambridge Bible for Schools and Colleges
In Iconium – See the notes on Act 13:51. In this place, and in Antioch and Lystra, Timothy became acquainted with Paul and his manner of life, 2Ti 3:10-11.
So spake – Spake with such power – their preaching was attended so much with the influence of the Spirit.
And also of the Greeks – Probably proselytes from the Greeks, who were in the habit of attending the synagogue.
Fuente: Albert Barnes’ Notes on the Bible
Act 14:1-18
And it came to pass in Iconium.
Iconium
A considerable city of Asia Minor, generally considered as belonging to Lycaonia. It lay in a fertile plain at the foot of Taurus, on the great line of communication between Ephesus and the more eastern cities of Tarsus and Antioch, and the Euphrates. From Plinys description it would appear to have been a populous and important city at the time of Pauls visit. Under the Byzantine emperors it was the metropolis of Lycaonia, was subsequently captured by the Turks, and made the capital of an empire whose sovereigns took the title of Sultans of Iconium. During this period of its history it acquired its greatest celebrity. It is now called Koniyeh, and has a population estimated at from twenty to thirty thousand. The houses are mostly of stone or sun-dried brick, and are poorly built, except the mosques and palaces. The place contains some remains and inscriptions, mostly of the Byzantine period. (Lyman Abbott, D. D.)
The ministry of the apostles at Iconium
Here are four things noteworthy.
I. An extensive conversion (Act 14:1). The preaching that ends in enlightened practical faith is that which Christ ordained, and what the world wants. There is a preaching that produces–
1. Mere passing emotion.
2. Superstition.
3. Scepticism.
II. A violent opposition (Act 14:2). The spiritual victories they won in the synagogue roused the antagonism of the unbelieving Jew, who used his great social influence to their injury. They stirred up the Gentiles, i.e., excited and embittered their minds with hostile passions. It is ever true that those who reject the gospel seek to deter others from accepting it. Ye go not in yourselves, and prevent those who would, is a Divine allegation, ever true of the rejectors of Christianity.
III. A Divine demonstration. Opposition neither drove them at once from the sphere of their labour, nor lessened the displays of Divine power. Divinity appears–
1. In their subject. The Word of His grace, His gracious Word, the gospel. Whatever doctrines men draw from the gospel that are not gracious, are not true.
2. In their spirit. Speaking boldly. They show a heroism more than human in continuing and speaking in the very scene of persecution.
3. In their miracles. The stronger the evil one appeared in Iconium opposing the mission of the apostles, the higher rose the manifestations of God in their behalf. As thy days, so shall thy strength be.
IV. A social separation (Act 14:4). Divided–the Greek word from which schism is derived. There was a rent created through the ministry of the apostles. Such unity of sympathy as existed before in the population was divided, and part flowed towards the Jews and part towards the apostles. The searching ministry of the apostles made bare the hearts of the people. Those who took part with the Jews made an assault upon the apostles. The storm raised, however, was under the direction of God. It was a Divine breeze, to bear the precious seeds of truth to regions farther on. The apostles fled unto Lystra and Derbe, not from fear, but from the instinct of duty. (D. Thomas, D. D.)
At Iconium
I. What the missionaries did. They went immediately to work. They did not stop to complain of the treatment they had received at Antioch. Persecution made them change their place, but not their purpose. Neither did they abandon their method of working. Though they had turned to the Gentiles, they had not turned away from the Jews.
II. How the missionaries spoke. So convincingly, that Jews as well as Greeks believed. Care should be taken so to speak as to give effect to the Word.
III. How the missionaries were opposed. As was natural, the Jew who did not accept the gospel, was its bitterest enemy. The man who is acting against God and his own conscience must permit himself no rest. He cannot endure To see others accept what he has rejected. Hence he tries to make the souls around him evil affected.
IV. How the missionaries were prospered.
1. They continued their work. Not because of the opposition, but in spite of it, and for the reason that so many were believing. So long as a harvest was to be reaped, they would not abandon the field.
2. They spoke boldly. The threatening cloud of danger did not abate their courage. Boldly in the Lord. Their courage came from Him, and not from themselves.
3. They were borne witness to by the Lord. He spoke through their hands as well as their lips. He made it impossible for any but the incorrigible to doubt that they were His ambassadors.
4. They divided the city (Act 14:4). The division appears to have been pretty even. Whether evenly or not, the gospel always divides a community. Every one must be on the one side or on the other.
V. How the missionaries were driven out (Act 14:5). They were not rash as well as bold. There was no call here to lay down their lives. So, being persecuted in this city, they followed the Saviours injunction, and fled into the next. And there they preached the gospel. Persecution was Gods plan for propagating His gospel. Having furnished certain seeds with wings, God sends rough winds for their transportation. (M. C. Hazard.)
Mode of preaching the gospel adapted to success
I. There is a mode of preaching the gospel which is adapted to secure the faith of hearers. The gospel itself is adapted to beget cordial faith and repentance in men. For evidence of this, I would call your attention to the fact that the Holy Spirit employs the gospel for this very purpose.
II. To point out some of the things which are essential to such a mode of preaching the gospel. I would remark that to secure a manner of preaching the gospel adapted to success, it seems essential–
1. That it should be preached with a heart deeply intent on the very design of securing the cordial faith and obedience of hearers. Cicero has justly remarked, that if the feelings with which you represent a fact and the fact itself do not accord, you have not in reality presented the truth, but have misrepresented it to the minds of your hearers.
2. That it should be preached as a system of consistent truths, bearing with one harmonious design on the great object of repentance and salvation.
3. That it should be preached in a way of application to the hearers, so as to call for the decision of their hearts at the time.
From this subject I remark–
1. The dependence of preachers of the gospel on the cooperating power of the Holy Spirit to give success to their labours, is of all reasons the weightiest why they should speak in a manner adapted to beget repentance and faith in their hearers.
2. We may learn what are some of the important qualifications for a skilful and successful handling of the Word of life. (E. T. Fitch, D. D.)
Iconium and Lystra
The work done in these two places, together with the varied experiences of the missionaries, may suggest that–
I. The manner of presenting gospel truth has much to do in producing results on the hearers. They so spake that a great multitude believed. Paul afterward told the Corinthians, that he came not with excellency of speech, etc. He evidently did not disregard the character of his audience, the kind of evidence he should produce, and the manner of expressing his thoughts, any more than he showed carelessness as to his subject, which was always Christ, and Him crucified. Increase depends more upon the good seed and soil, and warm rains and sunshine, than upon the sower, yet the skilful sower is the successful husbandman. So in the economy of grace the teacher and his methods have a prominent place in the production of results. To the teacher the responsibility of speaking rightly is as great as the responsibility of trusting supremely.
II. Present the truth as wisely as we may, different results will be produced among the hearers. Part held with the Jews and part with the apostles. There were divisions in Iconium before, but so soon as the Word was spoken the people were newly classified.
III. The wisdom of preserving an untarnished reputation on the part of those who would win souls to the truth. We read, long time therefore they abode. Wherefore? Because the Gentiles had been stirred up and their minds evil affected against the brethren. Whatever the allegations were, the two resolved to stay and confront those who circulated them, and live down their calumnies. It took a long time, but the end to be gained was worth the time it took to reach it. Very often the enemy tries to weaken the power of the teacher by damaging his reputation. It may take a long time to lift the name fairly above the cloud, but for the sake of the truth we love and the souls we would help it may be duty to abide where we are till this is done.
IV. Popularity need not, and must not, turn from steadfastness to the truth. At Iconium they were bad men, to be shunned. They stood that test, and by their lives gave the lie to the base charge. At Lystra they are not men, but the chief among the gods, the great Jove and his attendant. But they refuse the homage and make the offering a text from which to preach a telling sermon against all forms of false worship.
V. Miracles, even when admitted, have but little influence in leading bitter opposers of the truth to accept it. They deified the worker, and then stoned him. Miracles strengthened the faith of those who believed on other testimony; but neither where philosophy ruled, nor where untutored Nature guided, did the supernatural lead the mind set bitterly against God to accept him.
VI. Gods claims may be fearlessly maintained anywhere. It is the first time the gospel has met idolatry pure and simple, and it promptly and confidently offers a better God than the greatest in their list. Notice the marked difference between Pauls method of attacking idolatry and that adopted by the modern opposers of the God Paul worshipped. He would take every idol out of Lystra, but he would leave a God far better in their stead. But these would take away our God, and then leave us alone and hopeless with the ruin they have wrought.
VII. How fickle is the favour of men! The distance is short between the garlands and the stones, between Hosanna! and Crucify him! but the favour of God endureth, and it satisfies the soul.
VIII. Let us beware of writing all adverse things as disadvantageous. I doubt if there was a place in all Pauls wanderings to which he looked back with such delight as Lystra, because it was the home of Timothy, the best beloved, the choicest fruit ever given to his ministry. Out of the eater came forth meat, and out of the strong come forth sweetness. (T. H. Hanna, D. D.)
Perils of missionary life
The peril of–
I. Misconstruction. It is always easy to pervert what a preacher says, and so arouse prejudice (Act 14:2). We are not told just how these jealous Israelites sought to inflame the Gentiles. In one instance (Act 19:26), opposers raised the workingmans question. In another (Act 16:20-21), it was wickedly suggested that an attack on social and political institutions was concealed under the pretence of inculcating religion. There is a tale considered authentic in the papal church, of one called St. Thekla, who was converted by Paul. She had been previously betrothed to a heathen, but now refused from conscientious scruples to marry him. So the ingenious opposers might have told the populace that this was the way in which Christianity was going to break up their closest relations. Anything can be started among ignorant people.
II. Positive violence (Act 14:5). No one can recall one of a hundred histories of cruelty and death inflicted by popular outbreak under malicious instigation, without knowing that there is always the one danger, in every land and generation, of losing life (Mar 8:35).
III. Spiritual distrust of God. The day of miracle working has passed away, but great risks have to be run, and now and then the hearts of Gods people fail them through fear. We detect here nothing of this sort; Paul stands up and works a stupendous miracle, without apparently a misgiving or a tremor.
Characteristics of apostolic preaching
I. Paul made his preaching first. He performed miracles. But the miracle was a secondary thing–but a bell ringing. The disciples were commissioned to preach, and the triumphs of the gospel are owing to that. But the term covered teaching and religious conversation. The Saviour preached to the woman of Samaria. But that mode of discourse is peculiarly preaching in which the truth is presented to masses of hearers. At Iconium, at Lystra, and in fact everywhere, with Paul preaching was the first and the leading agency. God has honoured this above all others.
II. Paul preached boldly, i.e., fearlessly, unequivocally, but especially with power. The preacher should be persuasive, but above all, powerful. This trait Paul very highly valued. He urged his disciples to pray for him, that he might speak the Word boldly. The Spirit endues us with this holy boldness. By this we commonly intend plain speaking upon politics, temperance, morals, etc. But in nothing do we so need boldness as in the preaching of the simple truths of redemption.
III. Pauls preaching was watchful. He had spiritual discernment to see the effects of his preaching (Act 14:9). Preachers of his discernment are ready for digression. Earnest preachers are bent upon saving, not sermons, but men. Paul stopped his discourse when he saw that the cripple had faith to be saved. He saw an opportunity to extend the interest in his message. How much fruit we lose from lack of spiritual watchfulness! Deacon Safford was deeply interested for a young man in his Sunday school class. One day Dr. Kirk preached a sermon which seemed to the deacon precisely adapted to reach his young friend. He watched him. He thought he saw the evidences of conviction in the intent face. In passing out of church he said in a low, earnest tone, What are you going to do about it? The impression was fixed. By that timely word the young man was saved. The gift of the Spirit is as needful to make us watchful as to make us bold.
IV. In his preaching Paul followed up impressions made. Long time he tarried in Iconium. The ability to follow up a work is quite distinct from that to begin it. Many persons can make an impression, but want the knowledge, the patience, or perhaps the interest, to develop it. Revivalism outside the Churches involves the danger of producing a class of immature, weak, enthusiastic disciples, who may be left at critical stages of experience; ready, with proper care, to become established Christians, but ready also, without long and wise nurture, to become enemies or schismatics. Faithful Christian work in the pulpit, the Sunday school, the home, will aim at two ends–conversion, and the training of converts.
V. The theme of Pauls preaching was the gospel. When the first Moravian missionaries were about leaving for Greenland, a solid and pious minister advised them to give the natives a sound body of divinity, beginning with the being and attributes of God, following with the doctrine of sin, and thus leading on at last to Christ and the Cross. This learned counsel was followed, and for several years their labour was in vain. One day, at a funeral service, quite by accident, a missionary told the story of the Cross, and explained its meaning. To his astonishment the truth made a profound impression. Conversions followed. Thereafter the missionaries began with the Cross. (G. R. Leavett.)
Strike, but hear us
Themistocles, the Athenian general, by warmly urging a point in a council of war, is said to have so provoked the displeasure of Eurybiades, the Spartan, the commander-in-chief, that the latter lifted up his cane over his head in a menacing posture. Strike, said the noble Athenian, but hear me! He did hear him, and the country was saved. And why may not a Christian act, or rather forbear to act, on the same principle, and for an infinitely greater end, even the eternal salvation of his enemies? What else has been the language of the noble army of the martyrs from the beginning? Have they not practically said to an enraged world, Strike, but hear us? (A. Fuller.)
The courage of devoted Christians
The Shanghai correspondent of the Bombay Guardian narrates the following suggestive item of information: The captain of a steamer, plying on the Yangtse river, told me that when he stopped on a dark night at one of the stations on the bank, several of the inland missionaries came on board among a crowd of Chinese seeking a passage in the steerage, as they invariably do. They had encountered a mob of anti-foreign natives, which it is still very easy to do in this country, and had been well pelted and bespattered with mud. One of the ships officers, seeing especially the ladies in their humiliating condition, exclaimed with the customary profanity, that he wondered they did not leave the Chinese to go to hell if they preferred to do so. That is the worlds view of the case; and, as I said to the captain, there would have been no other view in the world today if Jesus Christ, the Son of God, had not taught it and set an example of it, and bestowed the grace for the imitation of it.
Courage requisite in reformers
There is nothing which the world resents so much as an attempt to carry out a better measure than existed before. A man who would benefit the world must take leave of his own reputation first; for the world never let a man bless it but it first fought him; it never let him give it a boon without first giving him a buffet. If with one effort you should raise a tree twenty feet high, so as to make it forty feet high, you would not do more violence to its roots than you do to society, when you attempt suddenly to elevate it above its former level. If there were a hundred violins together, all playing below concert pitch, and I should take a real Cremona, and with the hand of a Paganini should bring it strongly up to the true key, and then should sweep my bow across it like a storm, and make it sound forth clear and resonant, what a demoniac jargon would the rest of the playing seem! Yet the other musicians would be enraged at me. They would think all the discord was mine, and I should be to them a demoniac. So it is with reformers. The world thinks the discord is with them, and not in its own false playing. All those rosy philosophers who go dancing along the ways of life, and expect to reform men through ease and pleasure, and are surprised when at first snowflakes are thrown at them, and then icicles, and then avalanches, had better fold their gauzy wings at once. They are not wanted. They are not of that heroic race who advance the world. (W. H. Beecher.)
Effects of gospel preaching
Wherever the gospel is proclaimed with power–
1. It secures believers. The Word of God does not return to Him void.
2. It secures some bitter enemies. It divides every community into two parties.
3. People are not content with merely rejecting the gospel for themselves. They stir up the minds of others to make them evil-affected against its preachers.
4. The Lord is sure to bear witness unto the Word of His grace.
5. Its preachers must expect personal attacks of some kind or other. (S. S. Times.)
Proper witness bearing
I. Wherein it consists.
1. Not in the degree of the external sufferings endured on account of faith, but in the measure of the fidelity displayed for Christ.
2. The apostles waited on their ministry with perseverance and joyful courage, and therein lay their fidelity.
3. They forsook the places which had become dear to them as soon as they were made away, that the Lord had no further use for them there.
II. Why is it so difficult? Because–
1. There is nothing in it to flatter our refined selfishness. There is wanting the halo before the world, for fidelity is clothed in homely garments.
2. It destroys self-will. Perhaps death was easier than flight.
III. In what lies its blessing.
1. It secures Gods will, not mans.
2. Therefore it is rich in fruits of all kinds–
(1) Faith (Act 14:1).
(2) Divine manifestation (Act 14:3).
(3) The conversion of calamity into blessing (Act 14:7). (Lisco.)
Persecution turned into inspiration
The apostles had finished their work at Antioch in a storm. Can that be true; the gospel dividing quiet cities into hostile camps? Surely the heavenly Word will bring heavenly peace along with it. No! The Son of man came not to send peace on the earth, but a sword. But now that the apostles have come to Iconium they will act in a different manner and correct their mistake. No; there again we have angry division, and stoning! How is this? These histories throw some light upon–
I. What is called unanimity. Unanimity is no virtue, nor sincerity, nor earnestness; we must ascertain what the unanimity is about, and what men are sincere and earnest in, because good fire may be used for forging of bad instruments. Surely it was a pity for two wandering tentmakers to go from town to town disturbing the unanimity of families and of townships! Why not let families and corporations alone? Why this propagation of a fighting faith? This is the way of Christianity. It will not let people alone. Hence we find some light thrown upon–
II. Christian doctrine. It was not a little puzzle to please the fancy, nor a pyrotechnic display to gratify children. It saves or slays. What wonder if it came upon sleepy towns like a thunderstorm? Christianity is not a compromise; it does not propose to give a little and take a little, and make a pacific arrangement with anybody. Christianity insists upon having everything; it makes room for nothing else. What wonder, then, that everywhere it broke up families. Seeing your hand locked in evil friendship, it does not hesitate to rend your hearts asunder. Christianity says, Behold, I make all things new. It will not say to a man, Hand me your work, and I will complete it; it comes with a mighty hammer, and shatters our idols and all our best performances.
III. Christian service. Christian service–
1. Is the supreme passion; it puts out everything else, it has no partnerships, no relations except those which it can press into its own sacrifice.
2. Exposes to daily danger. If we have escaped the danger, it is because we have escaped the service. When did we ever rebuke a wrong-doer? We have talked about him when he was not there–that I admit; and that has proved our unchristianity. When did we ever say to a man face to face–You lie? That would now be called discourtesy; but when were we ever licensed to be courteous to falsehood? Christianity is not a book of etiquette–it is a book of commandments, a gospel of righteousness as well as a gospel of compassion. When did we ever stand before a house and say, This house must come down if the price be fivefold what it will fetch in the market; it is a trapdoor into hell, and it must fall? Let a man say that, and he will soon see that England is like Antioch and Iconium. But if we come into the church, pass through the services, and lose ourselves in controversy that has no heavenly savour, I wonder not that, lulled by some theological narcotic, we think we are going to heaven. It is no heaven we are going to! It may have written heaven above its portals, but that inscription is a lie! If any man will live godly in Christ Jesus, he shall suffer persecution.
3. Divides public opinion (Act 14:2). That is how it ought to be always. There are those who say they do not believe in sensationalism. What do they believe in? Are they in sympathy with the ministry of their own professed Lord and Master? If Christianity were amongst the Churches today, men, instead of criticising sermons, would go out and borrow any chair, or stand on any stone at the street corner, and if they could not preach the gospel, they could at least read it. Fifty thousand men at the street corners today reading, with one voice, the third chapter of John!–why, apostolic times would have come back again! Nothing divides society like Christianity: its voice is, Come out from among them, and be ye separate; the good to the right, the bad to the left.
4. Survives all ill-treatment. The time had come when the Jews determined to use the apostles despitefully. And as soon as the apostles became aware of it they fled unto Lystra and Derbe; and then in verse 7, as if nothing had happened before, there they preached the gospel. They preached better for their persecution. We should have wonderful preaching if we had more stoning. We should, too, have wonderful hearing as well as wonderful preaching! If we had to steal into the church by some back way, and had to listen in fear and trembling lest the oppressor should lay his iron grip upon us–oh, how we should listen! Do not say that Antioch was at peace until the apostles visited it; there is a so-called peace that is only a false name for death.
IV. So-called heresy. The heretics may be Paul and Barnabas with modern names. If men come amongst us denying the Bible, then have no part or lot with them; but if men of spotless character and sacred devotedness arise and say, We have found the interpretation of this Scripture or of that, hear them, though many an old notion may be displaced. We use heretics of that kind most basely! What was the fault of Paul? This: that he said a prophecy has been fulfilled–nothing more; and so he was stoned. And Christianity has its prophecies; Christian doctrine has yet its issues brighter than our fancy has measured; and if any man shall say, Let us together read the Holy Word, and hear what I believe to be its true meaning, let us not take up stones against him, but listen, knowing that God hath yet more light and truth to break forth from His Holy Word. (J. Parker, D. D.)
Which gave testimony unto the Word of His grace.—
Gods testimony to the Word of His grace
I. The propriety of this appellation: the Word of His grace. The gospel is so called, because–
1. It originated in unmerited mercy, and was sent to us as a matter of free favour.
2. It is a proclamation of grace and mercy. The law is a ministration of wrath, accusing, convincing, and condemning the sinner. The gospel reveals the grace of God, as abounding in our salvation.
3. It is grace alone that renders it effectual. Sinners own their conversion, saints their edification, mourners their comfort, and the oppressed their relief to it. But it derives all its influence and energy from the grace of the Holy Spirit. The gospel reaches only the ear; grace renews and sanctifies the heart. The gospel is a means, but God performs the work, and to Him we must ascribe the glory.
II. The way in which God bears testimony to the word of his grace.
1. By miracles wrought in confirmation of it.
2. By raising up a constant succession of ministers to propagate and defend it. He who sends the message, can be at no loss for want of messengers. As soon as one earthen vessel is broken, the heavenly treasure is put into another; and though the grass withereth, and the flower thereof fadeth away, yet the Word of the Lord endureth forever.
3. By the awe impressed upon the consciences even of wicked men. God will magnify His Word, whether it be a savour of life unto life, or of death unto death. Felixs trembling, Agrippas being almost persuaded, and Simon Maguss hypocritical profession, were so many testimonies, though involuntary ones, to the truth of the inspired Word.
4. By rendering it effectual to the salvation of all them that believe. Having tasted its sweetness, and felt its power, the believer has the witness in himself. When the dark understanding is enlightened, the conscience awakened, the heart softened, and the sinner truly converted, what greater proof can we have of the power and efficacy of the gospel, or of its being worthy of its Divine Author?
5. By the life and conversation of such as walk worthy of the gospel. The grace of God revealed in the gospel, teaches men, that denying ungodliness and worldly lusts, they should live soberly etc. What can be a stronger confirmation of the reality of religion, than the change it produces in the lives and manners of its professors?
6. By the triumphant deaths of His saints. To see a Christian exulting in death is an amazing instance of the power of faith, and of the reality of true religion. Many an unbeliever has turned pale at this, and been confounded with the evidence which he had not power to resist. (B. Beddome, M. A.)
Gods testimony to the Word of His grace
I. This gospel is the Word of Gods grace because–
1. It is the revelation of His grace. Its very errand is to make known that by grace are ye saved, through faith etc.
2. It is the history and delineation of the grace of God. Study the Bible with this key, then, from the first promise to the last you find that the keynote of grace sounds through the whole glorious concert.
3. It is the great instrument of grace; for God works by His gospel; and it is the power of God.
II. The Lord gave testimony to the word of His grace, and He does so still.
1. God has given testimony to the Word of His grace–
(1) In that wondrous chain of prophecy of what was come upon the world. The chain is still unbroken, though we may not always see it–as is the case sometimes in a chain across a river, the two ends are visible, but the chain is in the depth of the river–but it is not the less knit together because you cannot trace it.
(2) By miracles.
2. But it is said with some plausibility, these supernatural signs were wrought in times past; show us some now. Now, this challenge may be fairly met. Surely every reflecting and reasonable man will admit that, as far as mind surpasses matter, so much further must the mighty power put forth in the mind surpass that put forth in the body. Therefore, whether is it the greater miracle, to make the deaf spirit to hear, the dumb spirit to sing, the dead spirit to have life return to it, or to raise the bodily infirm or dead? But were these miracles confined to the past? Could we not show these scornful philosophers who tell us there is nothing wonderful or preternatural now, the infidel, who has become devout and humble? not the drunkard, who has become sober, the publican and the harlot, who have become just and pure?
3. God bears testimony to the Word of His grace, and to that only. It is natural that He should be jealous of His own blessed specific, lest it should be either marred or corrupted by human traditions, or macerated by mans vain and subtle explaining it away, or destroying its miraculous nature. Wherever the simple grace of God has been set aside by self-righteousness on the one hand–as it is largely by the Church of Rome–or, on the other hand, its mysterious and miraculous character denied by those who deny the divinity of Christ and the efficacy of the atonement, there may have been some moral influence; but where are the results that show the new creature? The apostles, reformers, martyrs, with one voice proclaimed that God bears testimony to the Word of His grace. Application: It is in the power of the humblest and plainest to give one of the very best evidences of the power of the gospel that ever can be given, by leading a holy life. (H. Stowell, M. A.)
Gods testimony to His Word
I. The miracles which the apostles wrought in attestation of the truth of their doctrine. And when the infidel sneeringly asks, What connection is there between truth and power, or can the truth of a doctrine be established by a miracle? we reply, by asking him, What connection is there between a mans signature and the validity of the bill or bond which he has subscribed? What connection is there between the credentials of an ambassador and his right to transact the business of his sovereign? Miracles are Gods subscription to the truth of Christianity; and as no man could have wrought them unless God was with him, so in proportion to their number was testimony given to the gospel of grace.
II. The sufferings to which the apostles and first Christians were exposed.
III. The early and rapid propagation of the gospel. Considering the circumstances in which Christianity was introduced, we should not have been surprised had it made but slow progress in the world. Not only are its principles distasteful to the natural feelings of mankind; it opposed itself to the firmest prejudices, to the most established opinions of those to whom it was first addressed.
IV. God still testifies to the truth of the gospel by accompanying its proclamation with a spiritual influence. (James Jeffrey.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XIV.
Paul and Barnabas, having preached at Iconium with great
success, are persecuted, and obliged to flee to Lystra and
Derbe, 1-6.
Here they preach, and heal a cripple; on which, the people,
supposing them to be gods, are about to offer them sacrifices,
and are with difficulty prevented by these apostles, 7-18.
Certain Jews from Antioch and Iconium, coming thither, induce
the people to stone Paul; who, being dragged out of the city as
dead, while the disciples stand around him, rises up suddenly,
and returns to the city, and the next day departs to Derbe,
19, 20.
Having preached here, he and Barnabas return to Lystra, Iconium,
and Antioch, confirming the disciples, and ordaining elders in
every Church, 21-23.
They pass through Pisidia and Pamphylia, 24.
Through Perga and Attalia, 25;
and sail to Antioch in Syria, 26.
When, having called the disciples together, they inform them of
the door of faith opened to the Gentiles, and there abode a
long time with the Church, 27, 28.
NOTES ON CHAP. XIV.
Verse 1. In Iconium] See the conclusion of the preceding chapter.
So spake] . With such power and demonstration of the Spirit, that a great multitude both of the Jews, genuine descendants of one or other of the twelve tribes, and also of the Greeks, , probably such as were proselytes of the gate, believed, received the Christian religion as a revelation from God, and confided in its Author for salvation, according to the apostles’ preaching.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Iconium, a city in Lycaonia.
They went both together; Paul and Barnabas, as they were wont to do, showing as great constancy in performing of their duty, as their enemies did obstinacy in persecuting them for it.
So spake; with such evidence and demonstration of the Spirit and of power. The Greeks: See Act 13:43.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. they went both together into thesynagogueThough Paul was now the prominent speaker and actor,yet in everything Barnabas went along with him.
a . . . multitude . . . ofthe Greeks believedmeaning probably the religious proselytes,as opposed to “the Gentiles” mentioned Ac14:2.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass in Iconium,…. When the apostles were got thither, and as soon as they were there; at least the first opportunity they had:
that they went both together into the synagogue of the Jews; which was in Iconium; hither Paul and Barnabas went together, in like manner as they had done at Antioch:
and so spoke; such words, and doctrines of grace, with so much power, authority, and demonstration of the Spirit, with so much plainness, clearness, and evidence, as well as with so much boldness and courage:
that a great multitude, both of the Jews, and also of the Greeks, believed: the doctrines they preached, and in Christ the sum and substance of them; and these were not a few, but a great multitude; and not of one sort, of the Jews only, who expected the Messiah, but of the Greeks, or Gentiles also, who never heard of any; for by Greeks here are meant, not Jews born in Greece, speaking the Greek tongue, and using the Greek Bible, for these were called Hellenists, and not Greeks, but Heathens. These converts laid the foundation of a Gospel church state in this place; for that there was a church here, is certain from Ac 14:21 In the “first” century, Sosipater is said to be bishop, or pastor of this church, and also Tertius, who are both reckoned among the “seventy” disciples of Christ;
[See comments on Lu 10:1]. In the “third” century, Celsus was bishop of this church; and in the same century, several synods were held here, about the error of Novatus; and in the same century, Nicomes bishop of this place, assisted at the council at Antioch, which condemned the heresy of Samosatenus f: in the “fourth” century there was a church in this place, and Amphilochius was bishop of it, of whom Jerom g makes mention; and who read to him a book, concerning the deity and worship of the holy Spirit: in the “fifth” century, it was the metropolitan church of Lycaonia, and Valerianus and Onesiphorus presided over it: in the “sixth” century, a bishop of this church was present at the fifth Roman council under Symmachus: in the “seventh” century, it bore the character of metropolitan, and a bishop of it assisted at the sixth council at Constantinople, whose name was Paul: in the “eighth” century, Leo was bishop of it, who was present at the synod of Nice h; and after this we hear no more of it, the place falling into the hands of the Turks, who are now possessed of it: here, according to the Roman martyrology, Tryphena and Tryphosa, mentioned in
Ro 16:12 heard the Apostle Paul preach; and here the famous virgin and martyr, Thecla, was converted.
f Euseb. Eccl. Hist. l. 6. c. 19. & l. 7. c. 28, 30. g Catalog. Script. Eccles. fol. 102. H. h Magdeburg. Hist. Eccles. cent. 5. c. 7. p. 418. c. 10. p. 596. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. cent. 8. c. 2. p. 4.
Fuente: John Gill’s Exposition of the Entire Bible
| Paul at Iconium. |
| |
1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. 2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3 Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the city was divided: and part held with the Jews, and part with the apostles. 5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6 They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: 7 And there they preached the gospel.
In these verses we have,
I. The preaching of the gospel in Iconium, whither the apostles were forced to retire from Antioch. As the blood of the martyrs has been the seed of the church, so the banishment of the confessors has helped to scatter that seed. Observe, 1. How they made the first offer of the gospel to the Jews in their synagogues; thither they went, not only as to a place of meeting, but as to a place of meeting with them, to whom, wherever they came, they were to apply themselves in the first place. Though the Jews at Antioch had used them barbarously, yet they did not therefore decline preaching the gospel to the Jews at Iconium, who perhaps might be better disposed. Let not those of any denomination be condemned in the gross, nor some suffer for others’ faults; but let us do good to those who have done evil to us. Though the blood-thirsty hate the upright, yet the just seek their soul (Prov. xxix. 10), seek the salvation of it. 2. How the apostles concurred herein. Notice is taken of this, that they went both together into the synagogue, to testify their unanimity and mutual affection, that people might say, See how they love one another, and might think the better of Christianity, and that they might strengthen one another’s hands and confirm one another’s testimony, and out of the mouth of two witnesses every word might be established. They did not go one one day and another another, nor one go at the beginning and the other some time after; but they went in both together.
II. The success of their preaching there: They so spoke that a great multitude, some hundreds perhaps, if not thousands, both of the Jews and also of the Greeks, that is the Gentiles, believed. Observe here, 1. That the gospel was now preached to Jews and Gentiles together, and those of each denomination that believed came together into the church. In the close of the foregoing chapter it was preached first to the Jews, and some of them believed, and then to the Gentiles, and some of them believed; but here they are put together, being put upon the same level. The Jews have not so lost their preference as to be thrown behind, only the Gentiles are brought to stand upon even terms with them; both are reconciled to God in one body (Ephes. ii. 16), and both together admitted into the church without distinction. 2. There seems to have been something remarkable in the manner of the apostles’ preaching here, which contributed to their success: They so spoke that a great multitude believed–so plainly, so convincingly, with such an evidence and demonstration of the Spirit, and with such power; they so spoke, so warmly, so affectionately, and with such a manifest concern for the souls of men, that one might perceive they were not only convinced, but filled, with the things they spoke of, and that what they spoke came from the heart and therefore was likely to reach to the heart; they so spoke, so earnestly and so seriously, so boldly and courageously, that those who heard them could not but say that God was with them of a truth. Yet the success was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of that means.
III. The opposition that their preaching met with there, and the trouble that was created them; lest they should be puffed up with the multitude of their converts, there was given them this thorn in the flesh. 1. Unbelieving Jews were the first spring of their trouble here, as elsewhere (v. 2): they stirred up the Gentiles. The influence which the gospel had upon many of the Gentiles, and their embracing it, as it provoked some of the Jews to a holy jealousy and stirred them up to receive the gospel too (Rom. xi. 14), so it provoked others of them to a wicked jealousy, and exasperated them against the gospel. Thus as good instructions, so good examples, which to some are a savour of life unto life, to others are a savour of death unto death. See 2Co 2:15; 2Co 2:16. 2. Disaffected Gentiles, irritated by the unbelieving Jews, were likely to be the instruments of their trouble. The Jews, by false suggestions, which they were continually buzzing in the ears of the Gentiles, made their minds evil affected against the brethren, whom of themselves they were inclined to think favourably of. They not only took occasion in all companies, as it came in their way, but made it their business to go purposely to such as they had any acquaintance with, and said all that their wit or malice could invent to beget in them not only a mean but an ill opinion of Christianity, telling them how destructive it would certainly be to their pagan theology and worship; and, for their parts, they would rather be Gentiles than Christians. Thus they soured and embittered their spirits against both the converters and the converted. The old serpent did, by their poisonous tongues, infuse his venom against the seed of the woman into the minds of these Gentiles, and this was a root of bitterness in them, bearing gall and wormwood. It is no wonder if those who are ill affected towards good people wish ill to them, speak ill of them, and contrive ill against them; it is all owing to ill will. Ekakosan, they molested and vexed the minds of the Gentiles (so some of the critics take it); they were continually teasing them with their impertinent solicitations. The tools of persecutors have a dog’s life, set on continually.
IV. Their continuance in their work there, notwithstanding this opposition, and God’s owning them in it, v. 3. We have here, 1. The apostles working for Christ, faithfully and diligently, according to the trust committed to them. Because the minds of the Gentiles were evil affected against them, one would think that therefore they should have withdrawn, and hastened out of the way, or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already enough enraged. No; on the contrary, therefore they abode there a long time, speaking boldly in the Lord. The more they perceived the spite and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. They spoke boldly, and were not afraid of giving offence to the unbelieving Jews. What God said to the prophet, with reference to the unbelieving Jews in his day, was now made good to the apostles: I have made thy face strong against their faces, Ezek. iii. 7-9. But observe what it was that animated them: They spoke boldly in the Lord, in his strength, and trusting in him to bear them out; not depending upon any thing in themselves. They were strong in the Lord, and in the power of his might. 2. Christ working with the apostles, according to his promise, Lo, I am with you always. When they went on in his name and strength, he failed not to give testimony to the word of his grace. Note, (1.) The gospel is a word of grace, the assurance of God’s good will to us and the means of his good work in us. It is the word of Christ’s grace, for it is in him alone that we find favour with God. (2.) Christ himself has attested this word of grace, who is the Amen, the faithful witness; he has assured us that it is the word of God, and that we may venture our souls upon it. As it was said in general concerning the first preachers of the gospel that they had the Lord working with them, and confirming the word by signs following (Mark xvi. 20), so it is said particularly concerning the apostles here that the Lord confirmed their testimony, in granting signs and wonders to be done by their hands–in the miracles they wrought in the kingdom of nature–as well as the wonders done by their word, in the greater miracles wrought on men’s minds by the power of divine grace. The Lord was with them, while they were with him, and abundance of good was done.
V. The division which this occasioned in the city (v. 4): The multitude of the city was divided into two parties, and both active and vigorous. Among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. Barnabas is here reckoned an apostle, though not one of the twelve, nor called in the extra-ordinary manner that Paul was, because set apart by special designation of the Holy Ghost to the service of the Gentiles. It seems, this business of the preaching of the gospel was so universally taken notice of with concern that every person, even of the multitude of the city, was either for it or against it; none stood neuter. “Either for us or for our adversaries, for God or Baal, for Christ or Beelzebub.” 1. We may here see the meaning of Christ’s prediction that he came not to send peace upon earth, but rather division, Luke xii. 51-53. If all would have given in unanimously into his measures, there would have been universal concord; and, could men have agreed in this, there would have been no dangerous discord nor disagreement in other things; but, disagreeing here, the breach was wide as the sea. Yet the apostles must not be blamed for coming to Iconium, although before they came the city was united, and now it was divided; for it is better that part of the city go to heaven than all to hell. 2. We may here take the measures of our expectations; let us not think it strange if the preaching of the gospel occasion division, nor be offended at it; it is better to be reproached and persecuted as dividers for swimming against the stream than yield ourselves to be carried down the stream that leads to destruction. Let us hold with the apostles, and not fear those that hold with the Jews.
VI. The attempt made upon the apostles by their enemies. Their evil affection against them broke out at length into violent outrages, v. 5. Observe, 1. Who the plotters were: Both the Gentiles and the Jews, with their rulers. The Gentiles and Jews were at enmity with one another, and yet united against Christians, like Herod and Pilate, Sadducees and Pharisees, against Christ; and like Gebal and Ammon and Amalek, of old, against Israel. If the church’s enemies can thus unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? 2. What the plot was. Having now got the rulers on their side, they doubted not but to carry their point, and their design was to use the apostles despitefully, to expose them to disgrace, and then to stone them, to put them to death; and thus they hoped to sink their cause. They aimed to take away both their reputation and their life, and this was all they had to lose which men could take from them, for they had neither lands nor goods.
VII. The deliverance of the apostles out of the hands of those wicked and unreasonable men,Act 14:6; Act 14:7. They got away, upon notice given them of the design against them, or the beginning of the attempt upon them, of which they were soon aware, and they made an honourable retreat (for it was not an inglorious flight) to Lystra and Derbe; and there, 1. They found safety. Their persecutors in Iconium were for the present satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm; nay, he is, and will be, himself their hiding place. 2. They found work, and this was what they went for. When the door of opportunity was shut against them at Iconium, it was opened at Lystra and Derbe. To these cities they went, and there, and in the region that lieth round about, they preached the gospel. In times of persecution ministers may see cause to quit the spot, when yet they do not quit the work.
Fuente: Matthew Henry’s Whole Bible Commentary
They entered together ( ). Like in 3:1. The infinitive is the subject of .
So spake that ( ). Infinitive again parallel to . With the result that, actual result here stated with and the aorist infinitive (Robertson, Grammar, pp. 999f.) rather than and the indicative like Joh 3:16. It was a tremendous first meeting.
Fuente: Robertson’s Word Pictures in the New Testament
WITNESSING IN ICONIUM, V. 1-5
1) “And it came to pass in lconium,” (egeneto de en lconio) “Now it occurred (or happened) in Iconium,” a place suited for missionary activity, Act 14:6; Act 16:2.
2) “That they went both together,” (kata to auto eiselthein autous) “That they (Paul and Barnabas) entered together,” side by side, as witnesses to Jesus Christ, that in the mouth of two or three witnesses their testimony might be established, much as Jesus sent witnesses “two by two,” “into every city and place,” where He purposed to follow, Act 1:8; Luk 10:1; Mar 6:7.
3) “Into the synagogues of the Jews,” (eis ten sunagogen ton loudaion) “Into the synagogue of the Jews,” there in lconium, as they had done at other places, to read the scriptures, hear them read, and have an open forum opportunity of a captive crowd where they could preach to the masses, Act 13:5; Act 13:14; Act 13:42; Act 13:44.
4) “And so spake,” (kai lalesai houtos) “And proceeded to so speak,” as they had done at Antioch in Pisidia, Act 13:14. They spoke of such things and with such conviction regarding Jesus Christ as they had declared in every place, Act 1:8.
5) “That a great multitude both of the Jews and also of the Greeks believed,” (hoste pisteusai loudaion te kai Hellenon polu plethos) “To the effect that, (so that) a great (large) multitude both of Jews and of Greeks were caused to believe,” or trust in Jesus Christ as their Saviour. The Greeks were perhaps proselytes to the Jewish faith, since they were in the synagogue of the Jews. Wherever the gospel is faithfully, fervently preached it bears fruit, Act 17:30-34; Psa 126:6; Isa 55:10-11; Rom 1:15-16.
Fuente: Garner-Howes Baptist Commentary
−
−
1. ] In the chapter last going before, Luke declared how Paul and Barnabas took in hand their embassage unto the Gentiles. Furthermore, it might seem to be an unprosperous and unlucky beginning, in that they were not only expelled out of Antioch, but also enforced by the obstinate wickedness of certain to shake off the dust from their feet. But though they had but short entertainment − (1) in one place, yet do they not yield; because they consider that the Lord had called them upon that condition, that they should do their duty though the whole world and Satan did say nay. Therefore, we see that they came not only ready to teach, but also armed to enter conflicts, that they might courageously proceed in publishing the gospel, even through the midst of combats. −
And assuredly, that which was once spoken to Jeremiah is common to all the prophets and ministers of God, −
“
They shall fight against thee, but they shall not prevail,” ( Jer 1:19.) −
Now, whithersoever they fly, they carry with them the same courage − (2) still; whereby it appeareth that they were not only furnished for one combat, but even for continual warfare; which Luke doth now prosecute. − (3) He saith first, that they came to Iconium, and therewithal he showeth that they sought not there some haven where they might rest quietly; but they entered the synagogue as if they had suffered no hurt at all. −
I refer the word Κατα το αυτο , forasmuch as it signifieth among the Grecians, together, or at the same time, rather unto the Jews than unto Paul and Barnabas. Therefore, I interpret it thus, not that they went in both together, but that they followed the multitude at the solemn and appointed time of the meeting, whence we gather that they spake not secretly with a few men, but in a great assembly of people; whereby they declare their boldness and ready desire; they are so far from fearing envy, or avoiding danger. − (4) −
That a great multitude believed. As Luke did before show the power of the Spirit in Paul and Barnabas, so now he commandeth another grace of God in that prosperous success which they had. For one only sermon which they made was not without fruit, but it brought forth many children of God, as well of the Jews as of the Gentiles. If one, or two, or a few, had believed, they might have thought that they sped well; but the Lord confirmeth them far better, when as they gather such plentiful fruit of their doctrine even in a short time. For they knew that so many hearts of men were converted to believe, not so much by their voice, as by the power of the Spirit; whereby they might also assure themselves that they themselves were defended by the outstretched hand of God, which did not a little encourage them. −
(1) −
“
Verum quamvis duciter accepti,” but however harshly they were received.
(2) −
“
Animi praesentiam,” presence of mind.
(3) −
“
Quod Lucas nunc prosequitur,” as Luke now relates in detail.
(4) −
“
Ut invidiam fugitent, aut periculem formident,” from shunning envy, or dreading danger.
Fuente: Calvin’s Complete Commentary
PAUL AND COMPANION APOSTLES
Act 14:1-28.
WHEN we parted with our Apostle a week since, he and his brother Barnabas were shaking the dust from their feet as a testimony against Antioch of Pisidia. From that city they made a straight line to Iconium where their words in the synagogue resulted in the conversion of a great multitude both of Jews and Gentiles. It looked as though they had escaped the furnace and found the hearthstone; as though they had rushed from the cruelties of fiends to the open arms of friends. But, alas! the fact is that ease is not divinely appointed for the saints of God, and certainly not for the Apostles of His Gospel. The unbelieving Jews stirred up the Gentiles and made their minds evil affected against the brethren. The trouble in the new; town will exceed that in the old. The difficulties from which they have fled will be exceeded by those which they are to find. Peace is not the product of apostolic preaching. Every now and then I go into a city and listen to some evangelist or Bible teacher denounced, excoriated; the harshest language is too soft for his critics uses, and when I inquire, What was wrong? they tell me he was a disturber of the peace; that before he came there was unity in the church and unanimity among the denominations, and brotherly love between the various sections of the sheepfold. But he spoiled it all. He preached on debatable subjects; he excited controversy; he created factions; he left behind him an uproar that will not down. They do not know it, and I do not take the pains to inform them, but I am commonly impressed that a true apostle must have been in their midst.
Christianity is no palliative. Sound theology is no sleeping potion. An apostle of grace is no cradle-rocker. Christ came not to send peace on earth, but a sword; not to bind men together irrespective of their opinions and characters, but to set the son at variance with his father and the daughter-in-law in opposition to the mother-in-law.
Debate walks in the wake of a true apostle and it must forever remain so, because he finds things wrong and attempts to set them right, and they will not come to the new relationship without a wriggle, a groan, a fight. The Word is sharper than a two-edged sword. When Paul preached it, the multitude of the city was divided and part were with the Jews and part with the Apostles, and you may make up your mind now that you are going to hold with those who reject Jesus Christ or with those who accept Him. You cant hold with both. Christ affirmed, He that is not with Me is against Me. Take your side! There is no place for neutrals in His camp.
Now this walking, arguing, working, suffering saint suggests reasons for our study. I ask your attention to The Moving Apostle, The Apostolic Marvels, and The Apostolic Method.
THE MOVING APOSTLE
They shook the dust off their feet against the Antiochians and came into Iconium. They were both together in the synagogue. Why this travel? What is the objective?
The Apostle moved in response to opportunity.
When Antioch was closed against them, Iconium presented an open door. There is always a door open. Behold I have set before thee an open door and no man can shut it. One door may be shut, but turn your head, there is another. Men complain to me that they have lacked opportunity. Absurd! Life itself is an opportunity. Every city in the land is opportunity, multiplied. That is the meaning of metropolis. That also is the meaning of country. Philip went down the South way, which was desert, but he found a man there, and he availed himself of his opportunity, and he sent the Gospel into the heart of Africa.
In Careys day, the ports of heathen countries were closed, but Carey contrived a way to pass them and make his appeal to the people beyond.
Far back of that time, however, Paul had a vision and saw a man of Macedonia standing and saying, Come over and help us! and he made haste to answer.
I meet a great many ministers who tell me they are waiting for doors to open. Surely they must be blind! Open doors are so many they act on ones mind like the maze of mirrors. They bewilder, and the question is, Which one shall I enter? Through which one can I pass and not break my nose?
I get impatient with men who are hunting for fields. They write and ask me if I know of any field. My impatience is born of the circumstance that the whole world is a field, white already to harvest, and the sore need of the day is the same as that of Christs dayharvesters. I take my automobile and drive a hundred miles to my farm. Every town through which I have to go (and there are a dozen or more) is an opportunity, a wonderful field, a promising field, and the most promising thing about most of them is the characteristic of Iconiumdangers, difficulties, hardships. These challenge the apostolic spirit. What we need to-day is not an opportunity. Our need is an apostle, and we need apostles of the Pauline spirit.
He stood, in answer to opposition. The unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the Word of His grace, and granted signs and wonders to be done by their hands (Act 14:2-3). How different from the present-day preacher!
Let the Jews and Gentiles get together against him, and he hikes. In the language of the day, he hits for the road, and makes letters fly to every part of the country, inquiring for an easy place, a chance to preach where his character will be esteemed, and his real ability appreciated. It is most amazing how many men there are looking for easier jobs and larger opportunities. They tell us a pathetic story about how the people oppose the truth at their point, and will not hear the Word of God, and how useless it is to remain any longer in their midst, and cast their pearls before swine, and they beg us to secure for them a better opportunity; to help them to locate (Mark the word locate) more auspiciously.
Paul never counted himself located! I doubt if he even concerned himself as to where he was beyond the double inquiry, Are there men here who need the truth? and, Am I doing the mind of the Spirit?
I cannot escape the conviction that the man thus guided and impelled will find himself always in the right place, and that that place will always yield its converts; that a church in that place is always possible, and if persecution rage, progress will also be marked, and the Divine preservation will be signally seen. The Word of God to many a minister shut up and shut in, hard pressed, facing danger, is what it was to Moses at the shore of the sea: Stand still and see the salvation of God! The curse of the modern ministry is movement, non-inspired, nondirected!
But this Apostle did depart when threatened with death. And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about (Act 14:5-6). Paul had no nonsense about being a martyr. Paul was not such a fool as to want to be a martyr for martyrdoms sake. You know, dont you, in the days of the martyrs many people killed themselves in order to secure the glory of having died a martyrs death? Paul never needlessly exposed his person, nor ran useless risks. Courage is not incompatible with caution. Pluck is not an opponent of prudence!
When at Lystra these opponents, having followed Paul, persuade the people to stone him, draw him out of the city, leaving him as one dead, Paul will face that without flinching, and illustrate again what Gunsaulus once said of truth, It never discloses its power to a man until he risks his life with it. I am in entire sympathy with the poet who said of this Apostle,
Would I describe a preacher such as PaulWere he on earth, and could hear, approve and own,Paul should himself direct me. I would traceHis master strokes, and draw from his design;I would express him simple, grave, sincere!In doctrine, uncorrupt; in language, plain;And plain in manner; decorous, solemn, chaste,And natural in gesture; much impressedHimself, as conscious of his awful charge,And anxious mainly that the flock he feeds May feel it too; affectionate in look And tender in address, as well becomes A messenger of grace to guilty men.
But I think the description is a bit tame. Paul was all of that, and more, so much more that the poem misses his true measure. In spiritual things he was a Saul among his fellows, from the shoulders and upward above the heads of the people. As Gods prophet or spokesman, he was another Boanerge, a son of thunder. When he moved, the air all about him became vibrant, and the earth under his feet shook; assemblies divided; sanctuaries blazed with debate, and the whole earth seemed excited and moving with his march. Give us such a moving apostle today and the church will move, marking progress; and the world will move to stone and, if possible, destroy him; and heaven will move to approve and applaud him.
And in keeping with all of this are
THE APOSTOLIC MARVELS
Read Act 14:8-18.
There sat a certain man at Lystra, impotent in his feet, being a cripple from his mothers womb, who never had walked;
The same heard Paul speak; who stedfastly beholding him, and perceiving that he had faith to be healed,
Said with a loud voice, Stand upright on thy feet. And he leaped and walked, etc.
He restored the utterly impotent. This man was a cripple from the womb. This man had never walked. This case was past physicians power. This sickness evaded all skill. It is interesting to see what an Apostle can do where the physician has failed, and the explanation is found in one fact and in one only, namely, this Apostle was in touch with the Physician of all physicians; the Healer of all healers; the Potent one of all potentates.
Why should it be thought a thing incredible that the God who can raise the dead can make the paralyzed limbs to pulse with power, the lame to walk, yea, even to leap! There is a natural suggestion here which throws a sort of sidelight on this Scripture. Joseph Parker reminds us that the Church is the place where the door opens to the poor. It is the one society that will receive social nobodies. Every world circle is very careful about its membership. The Church of God does not have to exercise such care. Its Captain said, I came not to call the righteous but sinners to repentance. The Church of God does not have to exercise such care. Its Lord said,
The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn (Isa 61:1-2).
My spirit is often tried and my patience well-nigh exhausted with those people who run with the world until it wrecks them; who upon the world waste their substance in riotous living; who come at last to penury, suffering, fellowship with hogs, and the sustenance of husks; and who, when they havent a friend on earth (not one of their wicked fellows who will lend them a penny), pull themselves up and make a bee-line for the church and work their way straight into the pastors study, and put up a false report of why their hardships and a pathetic plea for help. And yet, after all, that is the glory of the church. Somehow, after 2000 years in the world, it has made a reputation for keeping a door open to the helpless in body, to the harlot in conduct; a door open for the poor, for the ignorant yea, for the debased. In fact, there is little question that the church has commenced its conquests always with what society deems the lower classes, and it is not even a desirable thing that any church should quit those classes, bar them from its sanctuary and boast itself rich and increased with goods and in need of nothing. That day it injures itself because it cuts itself off from Christ. The church is for the impotent; the church is for the outcast; the church is for the poor; the church is for the oppressed; the church is for the imprisoned. Christ is the Friend of them all! Let the world hear it.
For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called;
But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
And base things of the world, and things which are despised, hath God chosen, yea, and things which are not to bring to nought things that are:
That no flesh should glory in His presence (1Co 1:26-29).
Some time since, the Unitarians put into certain newspapers a most elaborate ad, with cuts of ten famous Unitarians, and with them one of Billy Sunday, and headed it, Are these men in hell as Sunday says? No! they are in the Hall of Fame, forgetting that they might be in both, as Dives was.
It is written, He that glorieth let him glory in the Lord (1Co 1:26-31).
He resented the attempted worship.
And when the people saw what Paul had done, they lifted up their voices, 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, Mercurius, because he was the chief speaker.
Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.
Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes and ran in among the people, crying out,
And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven and earth, and the sea, and all things that are therein (Act 14:11-15)
You can tell every time whether a man is a true minister of the Gospel when you find out who is his god. If he is a self-worshipper, set it down he is not an inspired spokesman. If the personal pronoun has a larger place in his thinking and speech than the Name of Christ holds, he has no Gospel. If he is talking forever in the terms of the divinity of man, he is as absolutely mistaken as was the priest of Jupiter who brought oxen and garlands unto the gates, and would have done sacrifice with the people.
The point of cleavage in present-day theological thinking is just here. Whom shall we worship, man or God; some striking spokesman, who for the moment has done marvelous things or uttered enticing words, or that Mighty One whose Word affected creation? It is no use for us to go with tributes of praise to men and expect a true apostle to. accept them. He wont! He knows man too well, and he is too honest to deceive himself and to suffer you to deceive him. He has looked into his own heart. He has given thought to the conduct of his fellows. He has studied history; he has followed the serpents trail through human experience. Man worship is an idolatry of which he will not be guilty. He knows its debasing effects. He knows we grow like the things we worship, and if he would lift himself up he must get a more exalted vision. His eyes must be unto the hills, whence cometh our help.
Paul reemphasized the object of praise. Turn from these vanities unto the living God, which made heaven and earth, and the sea, and all things that are therein. * * Who gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness (Act 14:15; Act 14:17). What? Yea, this Gospel preacher has turned to the Law again. He has commenced at the first commandment, Thou shalt have no other gods before Me. He has reemphasized the second, Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; and showing mercy unto thousands of them that love Me, and keep My commandments (Exo 20:3-6). He has put every saint, as an object of worship, out of commissionMary included. What men need is not to bow the knee, cross the chest, sprinkle themselves with holy water. What men need is God, and to know the way of getting into His presence.
Joseph Parker once said, If you cant preach, you can read, cant you? And if 50,000 men volunteered to go to the streets of London and each of them read to the passing crowds John, third chapter, without a word of comment, a Pentecost would sweep the whole city. That is the need of the worldto point men to God. That was the ministry of John the Baptist. That is your ministryto reveal God in Christ.
THE APOSTOLIC METHOD
When Paul was stoned and left for dead, the disciples stood round about him. Suddenly he rose up and came into the city, and the next day he departed with Barnabas to Derbe. Doubtless a miracle! I am not at all sure he was not dead. I am not at all sure but this was the time when the spirit was out of the body, and he was caught into the heavens and saw things and heard things it was not lawful to reveal; but I am sure that when he came to himself, his method changed not one whit, for in Derbe he preached the Gospel to that city, and had taught many, and then with his friend Barnabas he returned again to Lystra and to Iconium and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the Kingdom of God (Act 14:21-22), and so on to the end.
Three things in conclusion. He added to teaching exhortation; he added to encouragement organization, and he added to preaching a full report.
He added to teaching exhortation. When they had preached the Gospel to that city, * * he exhorted them to continue in the faith (Act 14:21-22). Exhortation is as essential as preaching. Preaching may proclaim the way, and if it is right preaching, it does; but men need to be exhorted to walk therein, and men need to be shown that the walk is not to be terminated at the first bit of opposition, and is not to end, lest it lead to tribulation. The trouble with many of us now is that we are hunting for smooth paths for our feet. The trouble with too many preachers is, they are hunting for applauding crowds and are anxious to secure the approval of the world. We have forgotten what Jesus said, When men persecute you, rejoice. We have adopted the smooth speech that leaves the persecutors unperturbed. We have concluded that exhortation was not desirable, and that tribulation is only the product of indiscretion.
In recent years I have heard scores of ministers berating some brother who was unpopular in the town, laying it all up to his indiscretion in speech; to the fact that he had not tempered his words to the tune of the public opinion. That was not the apostolic method. Paul learned little of how to soften his Sentences as a result of suffering. Paul never decided to adopt the smooth speech in order to escape sorrow, nor has any other minister who made aught of loyalty to God and faithfulness to His Word.
The Apostle added to encouragement, organization. When they had ordained them elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed (Act 14:23). Paul believed in church organization. Paul believed in officers for the church. Paul believed in ordination for the officers. Paul was not a come-outer. He was a regular. Paul was not a Plymouth Brother. He was a Baptist in the matter of baptism (see Rom 4:6), and a Presbyterian in church government (see our text) Ordained elders in every church, and an old-time Methodist for passion.
Organization is a power if it be divinely appointed and divinely inspired. The true church, the church worthy of the name, is both, and you will never dispense with it until the kingdom comes.
Paul added to preaching a full report. And when they were come, and had gathered the church together, they rehearsed all that God had done with them (Act 14:27). Gathering the church then was not accomplished by the ringing of a bell; it didnt result from an announcement in the Sunday morning newspaper as to time and place. Thank God, they had no Sunday morning newspaper! Gathering the church then was a difficult undertaking. The poor, hunted, hiding disciples had to be secretly communicated with and quietly assembled.
But Paul was set on seeing his brethren, and determined by a full report to inspire them every one. He wanted their faces to glow and their hearts to leap for joy as they heard what God had done for both Gentile and Jew.
You might imagine that if you couldnt come to church in the open and couldnt join in singing Hallelujahs that could be heard for blocks, if you couldnt read the Bible so that some passerby on the outside might hear it, if the assembly itself had to be in some secluded spot and the members had to speak one with another in a whisper, it would be a poor sort of service. But alas! How; much false emphasis we put upon mere environment. It is not your beautiful house that makes the church assembly worth while. . It is not your well timed music that makes it a pleasure to the God of Heaven. It is not the eloquent preacher in the pulpit that makes it worth while for the people to come to the pew. It is the fact that God is at work; that He is revealing Himself and regenerating the hearts of Gentile and Jew, redeeming by opening the doors of faith.
All that is the occasion of the assembly, and if you are permitted to attend on messages of that sort, your heart will sing and you will want to attend the service. You wont fuss if it exceed the twelve oclock limit, but like the disciples of old will abide a long time and count every moment blessed.
Fuente: The Bible of the Expositor and the Evangelist by Riley
HOMILETICAL ANALYSIS.Act. 14:1-7
Paul and Barnabas in Iconium; or, continued Opposition from the Jews
I. Their occupation in Iconium.
1. The town and its population. The town. Compelled to retire from Antioch in consequence of the threatening attitude of the Jews, who stirred up against them the principal inhabitants of the city and their wivesin fact, expelled by these from their coasts, the apostles, Paul and Barnabas, not without shaking off the dust from their feet as a testimony against their co-religionists (Mat. 10:14), directed their steps towards Iconium, now called Konieh, a city lying on the road between Antioch and Lystra, at a distance of ninety (others say sixty) miles south-east from the former city and forty north-west from the latter (Plumptre). Whether it belonged to the province of Lycaonia, or of Phrygia, or of Pisidia, appears to be as much disputed by modern as by ancient writers (see Critical Remarks). Perhaps the truth is that Iconium belonged originally to Phrygia but afterwards became a city of Lycaonia. Professor Ramsay thinks it may have been in 63 B.C. that according to Pliny (Nat. Hist., Act. 14:25), a tetrarchy of Lycaonia containing fourteen cities, with Iconium as capital, was formed, and that it was given to King Polemo in 39 B.C. by Mark Antony (The Church in the Roman Empire, p. 41). If so, Lukes statement that Paul and Barnabas, on leaving Iconium, fled to Lystra and Derbe, cities of Lycaonia, will require explanation; and this Professor Ramsay furnishes by saying that, while between 100 B.C. and 100 A.D. for administrative purposes Iconium was reckoned to Lycaonia, in all probability the Iconians, true to their tribal feelings, and adhering to their old nationality, continued to count themselves Phrygian (Ibid., 38). In any case, Iconium was the principal city of that district which was called by the Romans Lycaonia, and was situated at the foot of the Taurus, like a green oasis in the middle of bleak plains that were scoured by wild asses and grazed by countless herds of sheep. The modern city Konieh, says Captain Kinneir, extends to the east and south over the plain far beyond the walls, which is about two miles in circumference. Mountains covered with snow rise on every side, excepting towards the east, where a plain as flat as the desert of Arabia extends far beyond the reach of the eye (quoted by Conybeare and Howson, i. 174).
(2) Its population. These, according to the writers just named, were a mixed company: A large number of trifling and frivolous Greeks, whose principal place of resort would be the theatre and the market-place; some remains of a still older population, coming in occasionally from the country, or residing in a separate quarter of the town; some few Roman officials, civil or military, holding themselves proudly aloof from the inhabitants of the subjugated province; and an old established colony of Jews who exercised their trade during the week and met on the Sabbath to read law in the synagogue (Ibid., i. 174). 2 The apostles and their ministry.
(1) The place where this was exercised was in the first instance at least the synagogue of the Jews on the Sabbath days and afterwards during week days, probably in public thoroughfares and other places of resort.
(2) The form in which it was exercised was twofoldpreaching or speaking in the Lord, i.e., in the power of His Spiritthe theme of their preaching being as elsewhere the doctrine of Jesus as Israels Messiah and Gods Son, proved through His rising from the dead; and working miracles, though none of these have been recordeddoing signs and wonders through which God gave testimony to the word of His grace.
(3) The time during which it was exercised cannot be determined, though the words long time point to a considerable stay, perhaps of some months, in this important town.
(4) The manner in which it was exercised is described as boldly, their confidence increasing as their convictions of the truth of the gospel deepened and as their observation of its saving power widened.
(5) The efficiency with which it was exercised was revealed by the success which attended it. The apostles so spake, in such a manner and with such a result, that a great multitude both of the Jews and also of the Greeks believed, so great a multitude indeed that the city seemed to be split in twain (Act. 14:4).
II. Their experience in Iconium.
1. The minds of the heathen population were turned against them. Not of their own accord, but through the misrepresentations of the unbelieving Jews, who, no doubt, employed similar tactics to those employed by their co-religionists at Antioch (Act. 13:45), perhaps vilifying the persons of the apostles, putting a false colour on the object of their mission, and, above all, traducing the character and name of Jesus whom they preached.
2. A threefold combination was formed against them. The Gentiles, the Jews (in both cases the unbelieving portion of themthe carnal mind is enmity against God (Rom. 8:7), and their rulersi.e., both the civic and the ecclesiastic, the magistrates of the town and the officers of the synagogue conceived a design to set on foot active measures of hostility against the apostles even to the length of maltreating and stoning themmeasures, however, which were never carried out (see Critical Remarks).
III. Their departure from Iconium.
1. Prompted by their knowledge of what was being concerted against them. How they became acquainted with the evil designs of their adversaries, though not related, need occasion no difficulty, since they had numerous friends in the city who were interested in their safety, and above all Him upon their side of whom it had been written, He preserveth the souls of His saints, and delivereth them out of the hands of the wicked (Psa. 97:10). Advised of their peril, like prudent men they fled (Pro. 22:3), acting on the counsel Christ had given to His disciples (Mat. 10:23).
2. Effected with complete success. In this case, as in a former (Act. 9:25), Pauls enemies had been outwitted. Whatever annoyance he and Barnabas had suffered, they were not on this occasion stoned. Nor did they deem it necessary by remaining longer in Iconium to become martyrs before their time.
3. Directed towards the two adjoining cities of Lystra and Derbe. The exact sites of these cities are unknown, Lystra, says Lewin (The Life and Epistles of St. Paul, i. 163), lay about forty miles to the south of Iconium, and was still upon the highroad to Syria. It was situate in a hollow on the north side of a remarkable isolated mountain rising out of the great plain, and now called Kara Dagh, or Black Mountain. Lofty peaks looked down upon the town on all sides, except on the north, where the valley opened into the plain of Iconium. The ruins of it remain, and are called Bin-Bir-Kilisseh or the Thousand and One Churches, from the traces still visible of the numerous sacred edifices with which it was once adorned. Lystra, says Hausrath (Der Apostel Paulus, p. 219), must have lain hard upon the confines of Isaurica, since Ptolemaus reckoned it to Isaurica, and, indeed, according to him it was eight hours distant from Iconium. Professor Ramsay (The Church in the Roman Empire, pp. 47, 50) locates Lystra about six hours south-south-west of Iconium, and identifies it with the village of Khatyn Serai or The Ladys Mansion, situated about 3777 feet above the sea and 427 feet above Iconium. As a Lycaonian town Lystra had been quite undistinguished; as a Roman garrison it was a bulwark of the province of Galatia, and a sister city to the great Roman centre at Antioch. Derbe, according to Lewin, was about twenty miles distant from Lystra, at the south-eastern corner of the great Lycaonian plain, and where commence the highlands which run up to Mount Taurus. Near by, but deeper in the, mountain, on the boundaries of Cappadocia, find we Derbe, writes Hausrath. Derbe was the frontier city of the Roman province on the south-east, reports Professor Ramsay, who inclines to locate it at Gudelissin, three miles north-north-west from Zosta, adding, Gudelissin is the only site in this district where a city of the style of Derbe, the stronghold of the robber Antipater, could be situated.
Learn.
1. The unwearied diligence that ought to be manifested by a faithful minister of Jesus Christ.
2. The unsleeping hostility with which the gospel and its ministers, when these are faithful, are pursued by the unbelieving world.
3. The watchful providence that continually guards Christs servants and Christs cause.
HINTS AND SUGGESTIONS
Act. 14:3. The Gospel the Word of Gods Grace.
I. Its origin, grace.
II. Its message, grace.
III. Its fruit. grace.
IV. Its conditions, grace.
Fellow-Workers in the Gospel. Christ and His Apostles.
I. The work of the apostles (or ministers).
1. Preaching boldly in Christs name.
2. Doing signs and wonders (in the case of the apostles miracles, both physical and moral; in that of ministers only moral) in Christs name.
II. The work of Christ.
1. Giving testimony to the word of His grace. By His Spirit.
2. Granting power to perform signs and wonders. Also by His Spirit.
3. Watching over His servants while at their work.
4. Opening up escapes for them when in danger.
Act. 14:4. The Dividing Power of the Gospel.
I. In the world.Separating believers from unbelievers.
II. In the Church.Separating true disciples from hypocrites.
III. In the individual.Separating the soul from guilt and sin.
Act. 14:1-7. The Preacher and his Gospel.
I. What the preacher has to do with his gospel.
1. Preach it to those who have not yet heard it.
2. In the face of the fiercest opposition.
3. So long as the Lord continues bearing witness to his work.
II. What the gospel will do for the preacher.
1. It will gain him converts.
2. Rouse against him opposition.
3. Perhaps endanger his life.
4. Secure for him the co-operation and commendation of the Lord.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
7.
AT ICONIUM. Act. 14:1-6 a.
Act. 14:1
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.
Act. 14:2
But the Jews that were disobedient stirred up the souls of the Gentiles, and made them evil affected against the brethren.
Act. 14:3
Long time therefore they tarried there speaking boldly in the Lord, who bare witness unto the word of his grace,
granting signs and wonders to be done by their hands.
Act. 14:4
But the multitude of the city was divided; and part held with the Jews, and part with the apostles.
Act. 14:5
And when there was made an onset both of the Gentiles and of the Jews with their rulers, to treat them shamefully and to stone them,
Act. 14:6
they became aware of it, and fled unto the cities of
Act. 14:1-3 Together Paul and Barnabas journeyed to the town of Iconium and entered the synagogue. The attendance at such services was for but one purpose, i.e. to preach Jesus as the Christ. There is an enlightening comment given regarding the preaching of these men here in Iconium. We all know that some preaching is not the kind that reaches the hearts of men. Luke states that Paul and Barnabas so spake that a great multitude of both Jews and Greeks believed. We would do well to follow closely the method and message of the apostles that we, too, might so speak as to reach the hearts of those to whom we preach.
While some among the Jews opened their minds and obeyed the truth, there were others who refused the message, being disobedient not only to the truth but to their own conscience as well.
463.
What significant word is given regarding the preaching of Paul and Barnabas in Iconium?
The Gentiles were only the guests of the Jews as they attended the synagogue services. The Gentiles in this place as in many others saw something in the religion of the Jews that attracted their interest. But since they were ignorant of this new religion the words of the members of this belief would quite naturally be accepted as authoritative. Hence, when the rulers of the synagogue began to speak out against the doctrines of these two strangers their words were heeded by a good share of the uncircumcised. Some of the Gentiles were actually antagonistic toward the apostles as well as being opposed to those among their own group who had embraced this new belief.
Unless there was some real threat of bodily harm in the persecution, Paul could see no reason for leaving a place of labor. So, in spite of the active opposition of the jealous Jews there rang forth from the synagogue (and doubtless from house to house) the news that this Jesus of Nazareth was the Christ.
The Lord honored and confirmed their message with signs and wonders. It is of real interest to note that each time miracles are mentioned they are associated with the hands of either the apostles or those upon whom the apostles had laid their hands. Never do we hear the Christians of these towns working miracles through their great faith.
Act. 14:4-6 a The whole city of Iconium was shaken by the message of grace. Unfortunately however, it was divided about equally for and against the apostles. This fact would only encourage the apostles to draw the more closely to their source of power; but when knowledge of a plot to stone them reached their ears, and when they perceived that not only the envious Jews but also the Gentiles and rulers of the city were involved, they were forced to make a hasty retreat. The province of Lycaonia is the next to be entered in the preaching of the Word.
464.
How could the Jews stir up the Gentiles so readily?
465.
Why the signs and wonders? How performed?
466.
Why leave Iconium?
Fuente: College Press Bible Study Textbook Series
XIV.
(1) Both of the Jews and also of the Greeks.The latter term is used in its wider sense, as in Mar. 7:26 and elsewhere, as equivalent to Gentile, but it implies that those who were so described spoke and understood Greek. In the former instance these would probably be the proselytes of the gate who heard the Apostles in the synagogue.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Chapter 14
ON TO ICONIUM ( Act 14:1-7 ) 14:1-7 It happened in Iconium that they went in the same way into the synagogue of the Jews and spoke to such effect that a great crowd of the Jews and of the Greeks believed. But the Jews who did not believe inflamed the minds of the Gentiles against the brethren. So then, they spent some considerable time boldly speaking in the name of the Lord, who bore witness to the word of his grace by causing signs and wonders to happen through their hands. The population of the city was torn in two. Some sided with the Jews and some with the apostles. When the Gentiles and the Jews with their leaders combined in a movement to assault and stone them, they discovered what was afoot and fled for safety to the cities of Lycaonia, Lystra and Derbe, and the surrounding district. And there they continued to preach the good news.
Paul and Barnabas went on to Iconium, about 90 miles from Antioch. It was a city so ancient that it claimed to be older than Damascus. In the dim past it had had a king called Nannacus and the phrase “since the days of Nannacus” was proverbial for “from the beginning of time.” As usual they began in the synagogue and as usual they had good success; but the jealous Jews stirred up the mob and once again Paul and Barnabas had to move on.
It has to be noted that Paul and Barnabas were more and more taking their lives in their hands. What was proposed in Iconium was nothing other than a lynching. The further Paul and Barnabas went the further they moved from civilization. In the more civilized cities their lives at least were safe because Rome kept order; but out in the wilds Paul and Barnabas were ever under the threat of mob violence from the excitable Phrygian crowds stirred up by the Jews. These two were brave men; and it always takes courage to be a Christian.
MISTAKEN FOR GODS AT LYSTRA ( Act 14:8-18 ) 14:8-18 There was a man who sat in Lystra who had no power in his feet. He had been a cripple from his birth and he had never walked. He was in the habit of listening to Paul speaking. Paul fixed his gaze on him. He saw that he had faith that he could be cured and he said to him in a loud voice, “Stand up straight on your feet.” He leaped up and kept walking about. When the crowds saw what Paul had done they exclaimed in the Lycaonian dialect, “The gods have taken the form of men and have come down to us.” They called Barnabas, Zeus; and Paul, Hermes, because he was the leader in speaking. The priest of Zeus whose shrine is in front of the city brought oxen and wreaths to the gates and he and the crowd wished to offer sacrifice to them. But when the apostles Barnabas and Paul heard this, they rent their clothes and rushed in among the people shouting, “Men, what is this you are doing? We too are men of like passions with you. We are bringing you the good news which tells you to turn from these empty things to the living God, who made heaven and earth and sea and all that is in them. In past generations he allowed all nations to go their own way. And yet he never left himself without a witness, for he was kind to men, and he gave you rain from heaven and the fruitful seasons and he filled your hearts with food and gladness.” As they said these things they could hardly stop the crowds sacrificing to them.
At Lystra Paul and Barnabas were involved in a strange incident. The explanation of their being taken for gods lies in the legendary history of Lycaonia. The people round Lystra told a story that once Zeus and Hermes had come to this earth in disguise. None in all the land would give them hospitality until at last two old peasants, Philemon and his wife Baucis, took them in. As a result the whole population was wiped out by the gods except Philemon and Baucis, who were made the guardians of a splendid temple and were turned into two great trees when they died. So when Paul healed the crippled man the people of Lystra were determined not to make the same mistake again. Barnabas must have been a man of noble presence so they took him for Zeus the king of the gods. Hermes was the messenger of the gods and, since Paul was the speaker, they called him Hermes.
This passage is specially interesting because it gives us Paul’s approach to those who were completely heathen and without any Jewish background to which he could appeal. With such people he started from nature to get to the God who was behind it all. He started from the here and now to get to the there and then. We do well to remember that the world is the garment of the living God. It is told that once, as they sailed in the Mediterranean, Napoleon’s suite were discussing God. In the talk they eliminated him altogether. Napoleon had been silent but now he lifted his hand and pointed to the sea and the sky, “Gentlemen,” he said, “who made all this?”
THE COURAGE OF PAUL ( Act 14:19-20 ) 14:19-20 There came certain Jews from Antioch and Iconium. They won over the crowds and they stoned Paul and dragged him outside the city, for they thought he was dead. While the disciples stood in a circle round him he got up and he went into the city; and on the next day with Barnabas he went away to Derbe.
In the midst of all the excitement at Lystra certain Jews arrived. They may have been there for one of two reasons. They may have been deliberately following Paul and Barnabas in a set attempt to undo the work that they were doing. Or they may have been corn merchants. The region round Lystra was a great corn growing area and they may have come to buy corn for the cities of Iconium and Antioch. If so, they would be shocked and angry to find Paul still preaching and would very naturally stir up the people against him.
Lystra was a Roman colony; but it was an outpost. Nevertheless, when the people saw what they had done they were afraid. That is why they dragged what they thought was Paul’s dead body out of the city. They were afraid of the strong hand of Roman justice and they were trying to get rid of Paul’s body in order to escape the consequences of their riot.
The outstanding feature of this story is the sheer courage of Paul. When he came to his senses, his first act was to go right back into the city where he had been stoned. It was John Wesley’s advice, “Always look a mob in the face.” There could be no braver thing than Paul’s going straight back amongst those who had tried to murder him. A deed like that would have more effect than a hundred sermons. Men were bound to ask themselves where a man got the courage to act in such a way.
CONFIRMING THE CHURCH ( Act 14:21-28 ) 14:21-28 When they had preached the good news to that city and had made a considerable number of disciples they returned to Lystra and to Iconium and to Antioch. As they went they strengthened the souls of the disciples and urged them to abide in the faith, saying, “It is through many an affliction that we must enter into the kingdom of God.” In each church they chose elders, and, when they had prayed with fasting, they offered them to the Lord in whom they had believed. When they had gone through Pisidia they came to Pamphylia. When they had spoken the word in Perga they went down to Attaleia. From there they sailed away to Antioch, from which they had been handed over to the grace of God for the work which they had completed. On their arrival there, when they had called a meeting of the church, they told them the story of all that God had done with them and that he had opened the door of faith to the Gentiles. They spent a long time with the disciples.
In this passage there are three notable lights on the mind of Paul.
(i) There is his utter honesty to the people who had chosen to become Christians. He frankly told them that it was through many an affliction they would have to enter into the kingdom of God. He offered them no easy way. He acted on the principle that Jesus had come “not to make life easy but to make men great.”
(ii) On the return journey Paul set apart elders in all the little groups of newly-made Christians. He showed that it was his conviction that Christianity must be lived in a fellowship. As one of the great fathers put it, “No man can have God for his father unless he has the Church for his mother.” As John Wesley put it, “No man ever went to heaven alone; he must either find friends or make them.” From the very beginning it was Paul’s aim not only to make individual Christians but to build these individuals into a Christian fellowship.
(iii) Paul and Barnabas never thought that it was their strength which had achieved anything. They spoke of what God had done with them. They regarded themselves only as fellow-labourers with God. After the great victory of Agincourt, Henry the king forbade any songs to be made and ordered that all the glory should be given to God. We begin to have the right idea of Christian service when we work, not for our own honour, but from the conviction that we are tools in the hand of God.
-Barclay’s Daily Study Bible (NT)
Fuente: Barclay Daily Study Bible
5. At Iconium Preaching of Paul , Act 14:1-5 .
1. Iconium Driven from the capital of Pisidia, our two apostles betake themselves to the capital of Lycaonia. This, like Antioch, stood upon the great thoroughfare which we have described (Act 16:10) as extending from the AEgean on the west through the Syrian Gates on the east, being the solely possible direct route to Syria and southern Asia. This was in the direction southeastwardly toward Tarsus, the native home of Paul, and therefore probably preferred rather than to go deeper into Asia Minor or farther toward Europe. Since that day Iconium has been distinguished in history as the capital of the Seljukian Turks, originally a Tartar race, but then working their onward way to the conquest of Constantinople and the attempted conquest of Christian Europe. It stands in a vast plain near the foot of Mount Taurus, about fifty miles from Pisidian Antioch. The synagogue Large as the city was, the Jewish population seems not to have been extensive, since the synagogue appears to have been but one. The population seems to have consisted of an upper stratum of Greeks and Jews, and an underlying mass of primitive Lycaonian people, probably of Syrian origin, mentioned in Act 14:11. Over all these were a few haughty Romans, moving about with the air of masters by conquest.
So spake multitude believed They so spake, that is with such method and power as to attract the faith of the hearers. They appealed with spiritual power to the spiritual sympathies in man, and there would be those whose sympathies were awakened, and whose spirit, touched by the heavenly Spirit, would yield to the divine attraction.
Fuente: Whedon’s Commentary on the Old and New Testaments
PART THIRD.
CHRISTIANITY AMONG THE GENTILES. From Chapter Act 13:1, to End of Acts.
Through the remainder of his work Luke’s subject is the evangelization of the Gentiles, and his hero is Paul. His field is western Asia and Europe; his terminal point is Rome, and the work is the laying the foundation of modern Christendom. At every point, even at Rome, Luke is careful to note the Gospel offer to the Jews, and how the main share reject, and a remnant only is saved. And thus it appears that Luke’s steadily maintained object is to describe the transfer of the kingdom of God from one people to all peoples.
I. PAUL’S FIRST MISSION From Antioch, through Cyprus, into Asia, as far as Lystra and Derbe, thence back to Antioch, Act 13:1 Act 14:28.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And it came about in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed.’
Arriving in Iconium they went as usual to the synagogue and spoke so effectively from week to week that large numbers of both Jews and Greeks believed, so that a reasonably sized church was established.
Fuente: Commentary Series on the Bible by Peter Pett
The Ministry In Iconium (14:1-7).
Having been expelled unexpectedly from the Roman colony of Pisidian Antioch a decision had to be made as to which road to take. The Via Sebaste (Augustus Road) which went from Ephesus to the Euphrates passed through Pisidian Antioch coming from the west and became two roads, one of which went north through mountainous territory to the Roman colony of Comana, and the other south east across rolling plain, arriving after eighty miles at Iconium. It was the latter road that they took. This was leading them back towards the sea.
Iconium was very much a Greek city, and prided itself on its semi-independence, being ruled by its own assembly of citizens (Demos) who would vote on civic matters. It was situated on the high plateau, away from the sea, in a well watered and productive region, its delightful surroundings including verdant forests, fertile plains and background mountains.
It will be noted that what follows is very much in summary form. They attended the synagogue and preached successfully over a period of many weeks, they faced opposition and recognised that that opposition was seeking to build up a case against them, they continued to speak boldly, they performed signs and wonders, and finally, when they learned that plans were afoot to stone them to death which were likely to get the agreement of the assembly, they moved on
Fuente: Commentary Series on the Bible by Peter Pett
The Ministry of Paul and Barnabas Results in the Counter-attack of Satan and the Gathering at Jerusalem (13:1-15:35).
Leaving Antioch under the direct commissioning of the Holy Spirit, in a parallel commissioning to that of Jesus to His Apostles in Act 1:8, Paul and Barnabas go first to Cyprus and then to Asia Minor with the Good News, and after rejection by the Jews enjoy a successful ministry among the Gentiles, returning to Antioch with rejoicing over what God has done.
However, as in the case of Peter earlier in chapters 10-11, Antioch then discovered that they also were not to be left alone by the Judaisers. It was one thing for Christ to have made a way of cleansing available for the Gentiles through His cross which rendered them clean without resort to Jewish ordinances, it was another for Jews to be able to accept the fact. It went against all their preconceptions. Man has always loved to think that he can contribute to his own redemption. Jerusalem has now become a drag on the Good News.
The last successful outreaches to Gentiles that we looked at, those to Cornelius and to Antioch in chapters 10-11, had resulted in the debacle and persecution of chapter 12, possibly partly as a result of the offence caused by Peter going in to Gentiles. This coming successful outreach will now result in another attack by Jews, but this time by so-called Jewish Christians. For on their arrival back from their successful outreach, Paul and Barnabas will find that Judaising Christians will arrive from Jerusalem and demand the imposing on all converts of the whole Jewish Law and of all Jewish ordinances. The failure to impose the Law in this way was what had previously angered the Jews themselves. (They would not have objected to the making of true proselytes). Now it was also angering these extreme Jewish Christians. For although they had remained silent when Peter had first stated his position in Act 11:1-18, they had in their hearts refused to accept Peter’s words and vision. So rejected Law-bound Jerusalem would now seek to interfere with Spirit-guided Antioch.
‘Paul and Barnabas’ (note the altered order) will resist their claims with the result that the Antiochenes will determine that the matter must be brought before ‘the Apostles and elders’ in Jerusalem. But in the light of Peter’s previous vision and subsequent experience this could only have one result. The final decision will be reached that all that will be required of Gentiles is to consider Jewish sensitivities by abstaining from strangled meat and blood, so that they can still have fellowship meals together, while at the same time all will be called on to avoid idolatry and sexual misbehaviour. This having been decided the news will be taken to all the churches which have been set up, and the church will continue to expand.
This pattern of continual set backs following the proclamation of the word, resulting in the further moving forward of God’s plan, is found throughout Acts, as we saw in the introduction to chapter 1, and it is no different here. But once again God prevails over their difficulty and triumph results.
That Luke sees all this as due to the underlying work of Satan is latent in most of Acts. It comes out openly in the cases of Ananias and Sapphira (Act 5:3), Elymas (Act 13:10), and more indirectly with the woman diviner (Act 16:16-18). But above all it comes out in the general statement in Act 26:18 where all are seen to be under the power of Satan. The individual cases, which are like windows letting in the first glimpses of what is happening, lead up to the description of the whole. For in Act 26:18, ‘from the power of Satan to God’, gives a clear indication of the major source of Apostolic problems.
Jerusalem Has Ceased To Be The Evangelistic Centre For the Good News.
Luke has gone to great pains in Act 11:19-30 to stress the unity and love between the churches of Jerusalem and Antioch. This is as a counteracting pattern to the failure of religious Jerusalem and its final rejection in chapter 12. This love was being revealed even while the persecution was going on. As Jerusalem is dying, the church which has sprung from Jerusalem is springing up into more abundant life. But it will no longer be centred in Jerusalem. From now on it will proceed from Jerusalem’s offshoot, Syrian Antioch. Jerusalem has missed its opportunity.
It will have been noted that the incidents mentioned in chapter 12 were not in any way seen as directly connected with the visit of Barnabas and Saul. Luke’s point seems merely to have been in order to stress the oneness of the two churches at the same time as the persecution is going on. He wants us to know that in the background behind the actions of Jerusalem against the church of Christ, in Jerusalem, the Gentiles were continually thinking of the good of the Jerusalem church. His statement ‘about that time’ (Act 12:1) confirms this suggestion, for it avoids a direct chronological link. The idea is that in the midst of their persecution the Jerusalem church were cocooned in the love of the church at Antioch, and could be sure that God had not forgotten them. While God’s movement will go forth from the new, He does not totally desert the old. For His ‘new nation’ is a combination of the churches both old and new, as from now on centred in Antioch, although with the reminder in chapter 15 of its source in Jerusalem.
Agrippa’s death in fact took place in 44 AD. We do not know when the visit of Barnabas and Saul took place, but in his letter to the Galatians Paul tells us that it was fourteen years after his conversion (Gal 2:1). This suggests that it was probably at least a year or so after Agrippa’s death. However, the warm thoughts and the collecting of goods and money to assist them would have taken place earlier. Thus the dark days of the church in Jerusalem are cocooned in the love of the church in Antioch. (The problem for us, of course, is that we do not know with any certainty the year in which Paul’s conversion took place).
We have seen how in chapter 11 Barnabas and the prophets all previously went from Jerusalem to Antioch to minister to them. Jerusalem had ‘fed’ Antioch. This was then followed by the description of the collection of goods or money, which were then brought to Jerusalem by Barnabas and Saul (Act 11:22-30). Antioch would now feed Jerusalem.
All this activity would take some time and much of it had probably preceded the happenings in Jerusalem. But the actual visit probably occurred after those happenings. The point of Act 11:30 would therefore seem to be in order to contrast the love of the Gentile church for the Jerusalem church with the hatred of the Jews for them, even prior to the latter being revealed. Now following that chapter Barnabas and Saul, having visited Jerusalem, and having had their private talks with the Apostles, that is with Peter and John (Gal 2:2; Gal 2:7-9) are portrayed as returning to Antioch for the next stage forward. From this it would appear that for a short while at least Peter and John were back in Jerusalem. But Luke ignores this in view of the point that he is getting over the point that Jerusalem’s influence on evangelism is over. His concentration is now on Antioch. They have become the new place where the voice of the Spirit speaks, and from which He sends forth His witnesses.
In Act 11:30 we read, ‘sending it to the elders by the hand of Barnabas and Saul’, although it does not tell us whether these elders were the elders of the Jerusalem church, or the elders of the Judaean churches. And now here in Act 12:25 he picks up with the fact that Barnabas and Saul ‘returned (to Antioch) from Jerusalem’. ‘From Jerusselm’ may suggest that the gifts had been presented to the elders of Jerusalem for distribution, although elders from Judaean churches may also have been called together for the occasion and have been present (but note the other possible translation below which would signify that it was the Judaean elders).
There is an importance to this that we must not overlook. It emphasises that while Jewish Jerusalem itself has turned away from its Lord, and has been rejected, having turned down its ‘second chance’ (the second chance that Stephen had emphasised), the churches of Jerusalem and Antioch are still as one, and go on together. The passing of the evangelistic commission to Antioch in the narrative takes place in such a way as carefully to avoid the suggestion of any division between the churches. Rather it continues to demonstrate their oneness. Indeed, some of the prophets in Antioch were sent by the Jerusalem church. So even though Jerusalem can no longer be the evangelising centre, and is replaced by Antioch in that regard, the churches in Jerusalem and Antioch are still seen as having ‘all things in common’. They are still seen as one, and the Jerusalem church is still seen as the foundation of that unity, remaining in the closest of relationships with the church at Antioch. It is simply circumstances under God that have brought about the change. We certainly cannot avoid the impression, however, that evangelistically speaking the church in Jerusalem has been sidelined. No longer does evangelistic activity flow from Jerusalem. Peter has thrown it off. Barnabas and Saul have bid it farewell. While it will be allowed one last fling in chapter 15, that will only be in order to proclaim its own slow demise. Its own decrees will in fact render contact with Jerusalem unnecessary. It will not only no longer be the hub of the outreach of the Good News, the mantle having passed on to Antioch (and no doubt also to wherever the apostles were ministering away from Jerusalem), it will no longer even count in the purposes of God.
We may further add that in the light of Luke’s clear indication of Jerusalem’s rejection by God in the person of its king in chapter 12, it is difficult to conceive why, if the destruction of Jerusalem had take place by the time that Luke was writing, it was not hinted at in some way. It would have been the final proof of the rejection of the people of Jerusalem along with their king. This can only lead us to think that that event had therefore not taken place when this was written.
But that the church in Jerusalem is not itself to be seen a part of this rejection comes out in the fact that this next section will lead up to another visit by ‘the Apostles’ (as represented by those who would be present, which certainly included Peter) to Jerusalem, together with Barnabas and Saul and ‘certain other’, where again all will come together as one in order finally to establish the requirement that will be made of Gentiles in the worldwide church (chapter 15). The Jerusalem church is still therefore, in its last fling, the central pivot around which the churches are united. It is not Jerusalem itself which is now central, it is the church in Jerusalem, still seen as the centre around which all the other churches unite. The attempt to reconnect with the Temple in Act 21:17-36 is in fact seen as doomed to failure. There is thus a separation between the ideas of the city and the church. The city is rejected. The church lives on. But, although it does not yet realise it, it too will within a generation sink into insignificance. But by then it will not matter. Christianity will have no further need for Jerusalem.
Luke in fact intended us to see from the beginning that in the end the Good News would go to the Gentiles, for in Luke 4 when Jesus, full of the Holy Spirit, having rejected Satan’s offer of kingship, and having offered Himself as the Spirit anointed prophet of Isaiah 61, is caused by the cavalier treatment of his fellow-townsfolk to point out to them how often God sent His prophets to Gentiles because the Jews were not worthy (Luk 4:22-28). Now that idea is coming to its full fruition. Christ has completed His work, the Holy Spirit anointed ‘prophets’ have come, Jerusalem has rather accepted Satan’s offer of an alternative kingship, and therefore the word goes out to those Gentiles who are open to the true King and the Kingly Rule of God. Acts 12 is in a sense the fulfilment of Luk 4:6-7. Acts 10-11, 13-14 the fulfilment of Luk 4:23-27. But this latter is only after Jerusalem has had its opportunity to be God’s evangel to the world and has rejected it. Furthermore this theme of ‘to the Jew first’ will continue to be the theme in Acts although it regularly results in Paul’s turning to the Gentiles (Act 13:46; Act 18:6; Act 28:17-28).
Thus Jesus teaching in Luke 4 has presented the whole scope of the future that is coming. Christ coming in the fullness of the Spirit (Act 4:1), His rejection of an earthly kingdom (Act 4:5-7), His revelation of Himself as the Anointed Prophet (Act 4:18-21), His offering of the Good News to Israel (Act 4:21), His warning that, if they do not heed it, it will go to the Gentiles (Act 4:25-27). This was then followed by His manifestation of Himself as the Prophet by His actions and words (Act 4:31-37), and His concentration on ‘the Jew first’ as He steadfastly trod the path towards Jerusalem (Luke generally ignores Gentile connections like the Syro-phoenician woman and the ministry in Decapolis). And even when he opens Acts he cites Jesus’ words ‘to Jerusalem first’. But this time it is declared that the witness must finally reach the ‘uttermost part of the earth’. And once the message of the Messiah has been rejected first by the leaders, and then in chapter 12 by the people, Jerusalem and its ways will itself be rejected, and the Good News will go out freely to the Gentiles, although even then with the Jews always receiving the first opportunity.
Fuente: Commentary Series on the Bible by Peter Pett
The Expansion Of The Word In Cyprus and Asia Minor, With Satan’s Counterattack Being Defeated at an Assembly In Jerusalem, Which is Then Followed By Further Ministry (13:1-18:22).
Jerusalem having forfeited its Messiah and its right to evangelise the world, the torch now passes to Antioch. For in his presentation of the forward flow of ‘the word’ Luke now had to find the next great forwards movement and he found it at Syrian Antioch. From there at the instigation of the Holy Spirit (the Holy Spirit too has as it were moved to Antioch) Barnabas and Saul are to be sent out and will successfully and powerfully minister, first to Jews and then to Gentiles throughout Asia Minor, achieving great success, while confirming the dictum that ‘we must through much tribulation enter under the Kingly Rule of God’ (Act 14:22). Having suffered for Christ’s sake, these Apostles will then finally report God’s great successes back to Antioch. It will then be followed after the Gathering at Jerusalem by a second round of missionary activity reaching into Europe.
The first section of Acts (chapters 1-12) had dealt with the going forward of the Good News from Jerusalem, resulting finally in Jerusalem having rejected its last chance and being replaced in the purposes of God. As we saw it followed a chiastic pattern (see introduction to chapter 1)..
This next section of Acts deals with the going forward of the Good News from Antioch and also follows a chiastic pattern covering the twofold ministry of Paul, with two missions from Antioch sandwiching the Gathering at Jerusalem of the Apostles and elders in order to decide the terms on which Gentiles can become Christians, thus emphasising the freedom of the Gentiles from the Law of Moses. It analyses as follows:
a Paul and Barnabas are sent forth from Antioch (Act 12:25 to Act 13:3).
b Ministry in Cyprus results in their being brought before the pro-consul Sergius Paulus who believes their word (Act 13:4-13).
c Ministry in Pisidian Antioch results in a major speech to the Jews with its consequences, including a description of those who desire to hear him again (Act 13:14-52).
d Successful ministry in Iconium results in the crowd being stirred up and their having to flee (Act 14:1-6).
e A remarkable healing in Lystra results in false worship which is rejected and the crowds being stirred up by the Jews. Paul is stoned and flees the city (Act 14:7-21).
f Ministry in Derbe is followed by a round trip confirming the churches and return to Antioch (Act 14:21-28).
g The Gathering in Jerusalem of the Apostles and elders of Jerusalem and the Antiochene representatives resulting in acknowledgement that the Gentiles are not to be bound by the Law or required to be circumcised because God had established the everlasting house of David (Act 13:15).
f Paul and Silas (and Barnabas and Mark) leave Antioch to go on a round trip confirming the churches (Act 15:36 to Act 16:5).
e A remarkable healing in Philippi results in true worship which is accepted (the Philippian jailer and his household) and in Paul’s stripes being washed by a Roman jailer. The authorities declare them innocent and they leave the city (Act 16:6-40).
d Successful ministries in Thessalonica and Berea result in the crowds being stirred up and their having to flee (Act 17:1-14).
c Ministry in Athens results in a major speech to the Gentiles with its consequences including a description of those who desire to hear him again (Act 17:15-34).
b Ministry in Corinth results in their being brought before the pro-consul Gallio who dismisses the suggestion that their actions are illegal (Act 18:1-17).
a Paul returns to Antioch (Act 18:18-22).
We note here from ‘c’ and parallel the movement from Jew to Gentile in the proclamation of the word. Athens is no doubt partly chosen because although small, its reputation was worldwide.
Fuente: Commentary Series on the Bible by Peter Pett
Paul and Barnabas at Iconium and Lystra Act 14:1-20 gives us the account of Paul and Barnabas at Iconium.
Act 14:2 Comments – Note the danger of a man’s tongue. It can bring salvation to a soul and usher him into heaven, or it can corrupt an innocent mind against the truth and send him to hell.
Pro 18:21, “Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.”
Act 14:3 “which gave testimony unto the word of His grace” – Comments – They spoke the word of God’s saving grace through Jesus Christ, our blessed Redeemer.
Act 14:3 “and granted signs and wonders to be done by their hands” – Comments – It is God who gives the grace for these signs and wonders to be done in people’s lives.
Act 14:3 Comments – These signs and wonders were confirmation of the apostolic calling of Paul.
2Co 12:12, “Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.”
Act 14:4 “But the multitude of the city was divided” – Comments – Note the words of Jesus saying that He came to bring division.
Luk 12:51-52, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three.”
Act 14:9 Comments – The impotent man’s faith healed him, not Peter’s faith. Note Rom 10:17:
Rom 10:17, “So then faith cometh by hearing, and hearing by the word of God.”
Mar 5:34, “And he said unto her, Daughter, thy faith hath made thee whole ; go in peace, and be whole of thy plague.”
Act 14:7-10 Comments – The Healing of the Lame Man at Lystra – The preaching of the Gospel should always involve healing. The Gospel is a message of the healing of the total man, which consists of spirit, soul and body.
Kenneth Hagin says, “Paul did three things:
1. Paul preached the Gospel to the man (verse 7).
2. H perceived that the man had faith to be healed (verse 9).
3. He told the man to rise up and walk (verse 10).
The man also did three things (in order to receive his healing).
1. He heard Paul preach the Gospel (verse 9).
2. He had faith to be healed (verse 9).
3. He leaped up and walked (verse 10).” [208]
[208] Kenneth Hagin, Bible Faith Study Course (Tulsa, Oklahoma: Faith Library Publications, c1991, 1999), 1-2.
Act 14:11-13 Comments – Paul and Barnabas Mistaken for Mythological Gods – Philip Schaff tells us that according to Greek myths described by Ovid in his work Metamorphoses, the gods Jupiter and Mercury (Zeus and Hermes) had appeared to the people of Lycaonians in the likeness of men. [209] This place was visited by devout pilgrims and adorned with offerings. [210] Therefore, it would have been natural for these people to mistake Paul and Silas for these Greek “gods” after having seen the miracles.
[209] Ovid writes, ““I have myself seen the spot; for Pittheus sent me to Phrygia, where his father once ruled. Not far from the place I speak of is a marsh, once a habitable land, but now water, the haunt of divers and coots. Hither came Jupiter in the guise of a mortal, and with his father came Atlas’ grandson, he that bears the caduseus, his wings laid aside.” ( Metamorphoses 8.622-627) See Ovid: Metamorphoses with an English Translation, vol. 1, trans. Frank J. Miller, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1951), 449.
[210] Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 734-735.
Act 14:15 “We also are men of like passions with you” Scripture Reference – Note:
Jas 5:17, “ Elias was a man subject to like passions as we are , and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.”
Act 14:17 Comments – What ways did He give mankind a witness of Himself and His divine nature? Act 14:17 implies that He testified through His creation (Rom 1:20). Every generation of mankind has received general revelation of God’s testimony about Himself from creation. In addition, every generation has been given the testimony of the Holy Scriptures. From the promise of the Messiah to Adam and Eve, and the recordings of ancient history in the Jewish writings and Holy Scriptures, God has revealed specific to mankind. A third testimony that God has given to mankind is in the form of miracles. God has allowed each generation of mankind to see some type of miracle that testifies of Him. Fourth, God has revealed Himself to particular individuals so that each generation of mankind has eye witnesses of Him. People have seen angels, and have been taken to Heaven and Hell to be witnesses to their generation. God has been careful to provide each generation of mankind with unarguable testimonies of Himself.
Rom 1:20, “For 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:”
Act 14:19-20 Comments Persecution Targets Leadership of Groups – The Jews targeted Paul for stoning because he was the chief spokesman. Barnabas was not such a target.
The Stoning of Stephen – Paul must have remembered Stephen’s stoning and how marvelous was the grace of God that allowed Paul to live. Hence, could Paul say:
1Co 15:9, “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.”
Eph 3:8, “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;”
1Ti 1:15, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Witness of Paul’s First Missionary Journey (A.D. 45-47) Act 13:1 to Act 14:28 serves as the testimony of Paul’s first missionary journey. Peter, who has been the most popular apostle throughout the Gospels, and the leader of the early church in Acts 1-11, suddenly disappears from this narrative history, and Paul moves into the spotlight.
Outline Here is a proposed outline:
1. Introduction: The Commission of Paul and Barnabas Act 13:1-3
2. Paul and Barnabas at Cyprus Act 13:4-12
3. Paul and Barnabas at Antioch of Pisidia Act 13:13-52
4. Paul and Barnabas at Iconium and Lysrta Act 14:1-20
5. Paul and Barnabas at Antioch Act 14:21-28
Fuente: Everett’s Study Notes on the Holy Scriptures
The Church’s Organization (Perseverance): The Witness of the Church Growth to the Ends of the Earth Act 13:1 to Act 28:29 begins another major division of the book of Acts in that it serves as the testimony of the expansion of the early Church to the ends of the earth through the ministry of Paul the apostle, which was in fulfillment of Jesus’ command to the apostles at His ascension, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” (Act 1:8) However, to reach this goal, it required a life of perseverance in the midst of persecutions and hardship, as well as the establishment of an organized church and its offices.
Outline – Here is a proposed outline:
1. Witness of Paul’s First Missionary Journey (A.D. 45-47) Act 13:1 to Act 14:28
2. Witness to Church at Jerusalem of Gospel to Gentiles (A.D. 50) Act 15:1-35
3. Witness of Paul’s Second Missionary Journey (A.D. 51-54) Act 15:36 to Act 18:22
4. Witness of Paul’s Third Missionary Journey (A.D. 54-58) Act 18:23 to Act 20:38
5. Witness of Paul’s Arrest and Trials (A.D. 58-60) Act 21:1 to Act 26:32
6. Witness of Paul’s Journey to Rome (A.D. 60) Act 27:1 to Act 28:29
A Description of Paul’s Ministry – Paul’s missionary journeys recorded Acts 13-28 can be chacterized in two verses from 2Ti 2:8-9, in which Paul describes his ministry to the Gentiles as having suffered as an evil doer, but glorying in the fact that the Word of God is not bound.
2Ti 2:8-9, “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.”
Paul followed the same principle of church growth mentioned in Act 1:8, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” He first placed churches in key cities in Asia Minor. We later read in Act 19:10 where he and his ministry team preaches “so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks”.
Act 19:10, “And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.”
In Rom 15:20-28 Paul said that he strived to preach where no other man had preached, and having no place left in Macedonia and Asia Minor, he looked towards Rome, and later towards Spain.
Rom 15:20, “Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:”
Rom 15:23-24, “But now having no more place in these parts, and having a great desire these many years to come unto you; Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.”
Rom 15:28, “When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Paul and Barnabas at Iconium and Lystra.
Success and persecution at Iconium:
v. 1. And it came to pass in Iconium that they went both together into the synagogue of the Jews, and so spake that a great multitude both of the Jews and also of the Greeks believed.
v. 2. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
v. 3. Long time therefore abode they, speaking boldly in the Lord, which gave testimony unto the Word of His grace, and granted signs and wonders to be done by their hands.
v. 4. But the multitude of the city was divided; and part held with the Jews and part with the apostles.
v. 5. And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,
v. 6. they were aware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about;
v. 7. and there they preached the Gospel. On leaving Antioch, Paul and Barnabas turned toward the east, pursuing their course for a distance of sixty miles over a table-land filled with countless herds of grazing sheep and goats, then crossed a small mountain ridge, and reached the thriving city of Iconiurn, which is still in existence as Konieh. It is situated at the head of a vast plain stretching toward the east, well watered and therefore important both for agriculture and for grazing. Many travelers compare Iconium with Damascus, both as to location and beauty. In both cases, also, the early history is shrouded in the mists of prehistoric times. It should be remembered that the Roman province of Galatia occupied the eastern end of ancient Phrygia, and included both the districts of Pisidia and Lycaonia. Therefore Iconium, the metropolis of western and central Lycaonian Phrygia, and thus thoroughly Phrygian in language, was a city of Galatia according to its administration. “The Romans naturally spoke of Iconium as lying in the half barbaric Lycaonia; but the people always distinguished themselves from the Lycaonians, preferring to think of themselves as citizens of a Phrygian-Hellenic city. Even the cities farther from North Galatia spoke of themselves as ‘Galatian’ and enjoyed being addressed thus. The city was strongly Roman and was given an imperial name A. D. 41. ” Iconium being an important trade center, there was a strong Jewish population and therefore also a synagogue. According to their custom, Paul and Barnabas went into the synagogue and addressed the audience present, which consisted not only of Jews, but also of Greek proselytes, and probably of other Greeks that were favorably disposed toward the religion of the Jews. And their speaking, their testimony, made such an impression that a great multitude both of Jews and of Greeks believed. The conclusiveness of the evidence of the Gospel, the earnestness with which it was presented, and especially the power of the Spirit in the Word carried conviction to the hearers. But it was not long before the same thing happened here as at Antioch. For a considerable time indeed the missionaries were unhindered in speaking fearlessly of the Lord, who also confirmed the Word of His grace, which both proclaimed and transmitted this grace, by the testimony of signs and wonders which were done by the hands of the apostles. But the success which thus attended the preaching of the Word grated upon those Jews that refused to believe. They therefore began, and persisted in their efforts, to incite and exasperate the souls of the people, the feelings of the Gentiles, against the brethren. As a consequence of this persistent agitation the populace of the city was divided, some people taking the part of the disaffected Jews, others that of the apostles; but the party which stood for truth and fairness, as usual, was not so active as that bent upon mischief. So the agitators finally worked up their adherents and others to such a pitch of excitement that a mob was formed consisting of both Gentiles and Jews with their rulers. The tumult with hostile intention was just about to break forth, the general plan being to abuse Paul and Barnabas, to treat them despitefully, and to stone them, when the intended victims found out about the brewing violence. Since a mob is absolutely without reason and sense, intent only upon shedding blood, and amenable only to a sudden display of effective spiritual or physical power, the missionaries did not believe it would serve the cause of the Master to await the onslaught, but fled from the city. Since Iconium was not far from the boundary of the district of Lycaonia, they crossed the frontier and went to Lystra, a distance of some eighteen miles. This was a hill-town and a Roman colony, a Roman garrison being stationed there at least for some time. The native language therefore had to combat the influence of the Latin tongue. The surroundings of the city were more thoroughly pagan and less permeated by Jewish bias than in either Iconium or Antioch. The other town, Derbe, named as a town of the district to which Paul and Barnabas fled, was also in Roman Lycaonia, on the extreme southeastern edge of the Lacaonian plain, in the northern foothills of the Taurus Mountains, near a conical mountain now known as Hadje-Baba, not so very far from the pass known as the Cilician Gates; which leads down to Tarsus. In this region, the extreme frontier of Roman influence. Barnabas and Paul were now engaged for some time in preaching the Gospel, apparently without opposition. Thus the persecution and the flight of Christians has ever served to aid the spread of the Gospel.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Act 14:1
Entered for went both, A.V.; Jews for the Jews, A.V.; and for and also, A.V.; Greeks for the Greeks, A.V. Observe how in every case Greeks are found attending the synagogue. So spake, etc. This illustrates the statement in Rom 10:17, that “faith cometh by hearing, and hearing by the Word of God.”
Act 14:2
The Jews that were disobedient for the unbelieving Jews, A.V. and T.R.; stirred up the souls of the Gentiles, and made them, etc., for stirred up the Gentiles, and made their minds, etc., A.V. The Jews that were disobedient. The R.T. () may equally and even better be rendered, the Jews that were unbelieving (comp. Joh 3:36, where and are opposed to each other, and Rom 11:30-32, where the idea of belief is far more appropriate than that of obedience). Stirred up the souls, etc. St. Paul speaks with much warmth of the constant opposition of the Jews, “forbidding us to speak to the Gentiles that they might be saved” (1Th 2:14-16).
Act 14:3
They tarried there for abode they, A.V.; bare witness for gave testimony, A.V.; granting for and granted, A.V. For the phrase long time ( ), comp. Act 27:9, “much time,” and “many days” ( ), Act 9:23. So also Luk 8:27, “long time,” or “for a long time” ( ). Speaking boldly () in the Lord ( ); i.e. having the Lord for their support. It was the special prayer of the Church that God would “grant to his servants that they might speak the Word with all boldness ( ),” and in answer to that prayer they were enabled to speak “the Word of God with boldness” (Act 4:29 ,31; comp. Act 9:29; Act 18:26; Act 19:8; 1Th 2:2, etc.). It was no small evidence of the power of the Holy Ghost that the apostles were able to speak with such uncompromising fidelity in the face of such bitter opposition. Signs and wonders, etc. See Mar 16:17-20; comp. too Act 4:30, which also indicates that we ought, perhaps, to understand here of God the Father rather than of “his holy Servant Jesus.”
Act 14:4
Was divided (); hence a schism (see Joh 7:43; Joh 9:16; Joh 10:19; 1Co 1:10).
Act 14:5
Made an onset for an assault made, A.V.; of the Jews for also of the Jews, A.V.; to entreat them shamefully for to use them despitefully, A.V., as 1Th 2:2. As regards , neither the A.V. assault nor the R.V. onset expresses it exactly. means the strong bent of the mind, as in Jas 3:4, where it expresses the strong will of the steersman directing the ship against the force of the winds. Here it means that both Jews with their rulers, and Gentiles, under the influence of violent passion, had determined and agreed to assault Paul and Barnabas. To entreat them shamefully. and denote “violence,” as Mat 22:6; Luk 18:32; 2Co 12:10. It is sometimes used of corporal punish-merit, even legally inflicted, as Pro 19:18 (LXX.).
Act 14:6, Act 14:7
Became aware for were ware, A.V. (), see Act 12:12; the cities of Lycaonia, Lystra, and Derbe, for Lystra and Derbe, cities of Lycaonia, A.V.; the region for unto the region, A.V.; round about for that lieth round about, A.V. They preached; were preachingnot once or twice, but continuously. Lystra and Derbe were cities of southern Lycaonia, obscure and remote from civilization, situated north of Mount Taurus, in a cold arid country somewhere between Ak Ghieul on the north, and the volcanic region of Karadagh on the south. They seem to have been included at this time in the dominions of Antiochus, king of Commagene (Lewin). Lystra is thought to be now represented by Bin-bir Kilissete (the thousand and one churches) (Lewin and Renan), though this is doubtful; and Derbe distant about twenty miles from Lystra, and the capital of that part of Lycaonia called Isaurica, is thought to be the modern Dioli (Hamilton, Renan, etc.); others, however, place it nearer the White Lake, Ak Ghieul, where the ruins of an ancient town are found.
Act 14:8
At Lystra there sat, etc., for there sat at Lystra, A.V.; a cripple for being a cripple, A.V. and T.R.
Act 14:9
Speaking for speak, A.V.; fastening his eyes upon for stedfastly beholding, A.V. (see above, Act 1:10; Act 3:4, etc.); seeing for perceiving, A.V.; made whole for healed, A.V. Heard. The force of the imperfect would, perhaps, be better given by “listened” to Paul speaking. There is great resemblance between this miracle of healing, and that of the lame man laid at the gate of the temple, who was healed by Peter (Act 3:2-10), and, not unnaturally, considerable identity of expression in the narratives. Both men were lame from their birth; the apostles fastened their eyes upon both; both, when healed, leaped and walked; and in both cases the miracle ‘had a great effect upon the multitudes who beheld it. Zeller, with characteristic recklessness, infers that “this narrative was, merely in imitation of the early miraculous story of Peter;” and so relegates both it and the subsequent narrative to the regions of fable.
Act 14:10
Leaped up for leaped. A.V.
Act 14:11
Multitudes for people, A.V.; voice for voices, A.V. In the speech of Lycaonia. It is not known what the language of Lycaonia was, whether Cappadocian, or Celtic, or Lycian; but we learn incidentally from Stephanus Byzantinus, that there was a Lycaonian language, for he tells us that Delbia (as some write the name Derbe) was the Lycaonian for , a juniper tree or berry. No other Lycaonian word is known (see “Jablouskii Disquis. de Ling. Lycaon,” in Stephan., ‘Thesaur.’). The Lycaoniaus doubtless understood Greek as the language of intercommunication all over Roman Asia, but among themselves would speak their native dialect. The belief that the gods were come down in the likeness of men, and that these gods were Jupiter and Hermes, or Mercury, was most natural to Lycaonians, who were conversant with, and doubtless believed, the Phrygian legend of Philemon and Baucis, who entertained hospitably Jupiter and Hermes, when no one else would take them in, and whose cottage was by the gods turned into a temple (when all the neighborhood was drowned by a flood), of which they were made priest and priestess during life, and simultaneously metamorphosed into an oak and lime tree when their life ended (Ovid, ‘Metamorph.,’8.611, etc.). Ovid places the scene of the legend at Tyana, the site of which has been ascertained by Hamilton to be near Erekli, in Cappadocia, close to the borders of Lycaonia. The moral drawn in the legend itself seems to have been that which influenced the people of Lycaonia in their conduct towards the two strangers: “Cura pii dis sunt, et qui coluere coluntur,” which may be Englished, “Them that honor me I will honor” (1Sa 2:30).
Act 14:12
Mercury for Mercurius, A.V. For the Latin Jupiter and Mercury the Greek original has Zeus and Hermes. Jupiter is Jovis Pater, where Jovis or Diovis or Dies (in Diespiter) is the Latin form of Zeus, gen. . Mercury is Hermes in his special character as the god of markets and trade. But the Lycaonians here thought of him in his principal character of herald and messenger of the gods, and hence the god of eloquence and speech.
Act 14:13
And for then, A.V.; whose temple was before the city for which was before their city, A.V. and T.R.; the multitudes for the people, A.V., as in Act 14:12. The priest of Jupiter. The words, ..., may be construed in two wayseither as in the A.V., or the priest of the temple of Jupiter, etc., understanding, by a common ellipse, , or, , after , as in the Latin phrase, “Ubi ad Dianae veneris;” “When you come to the temple of Diana,” etc. But it is not a Greek phrase to speak of Jupiter being before the city, meaning the temple of Jupiter. Therefore the proper way of translating is to take the full phrase as being or , the article belonging to , and being, as in so many instances, without the article. The gates; viz. of the city. The temple was just outside the gates; the lame man, it is likely, sat inside near the gates through which men were passing in and out. Paul and Barnabas would address the -people in the square or open space inside the gates. Seeing a stir at the gates, and hearing that it was the priest of Jupiter coming with oxen and garlands to sacrifice to them, they immediately ran forward to prevent it. The ox was the proper sacrifice for Jupiter.
Act 14:14
But heard of it for which heard of, A.V.; garments for clothes, A.V.; sprang forth for ran in, A.V.; multitudes for people, A.V., as before. The conduct of Barnabas and Paul, in abhorring the honors offered to them, has been well contrasted with the profane vanity of Herod in accepting Divine honors (Act 12:23).
Act 14:15
Bring you good tidings for preach unto you, A.V.; vain things for vanities, A.V.; who for which, A.V.; the heaven and the earth for heaven and earth, A.V.; that in them is for things that are therein, A.V. For the declaration, We also are men of like passions with you, compare Peter’s saying to Cornelius (Act 10:26), “Stand up; I myself also am a man.” St. Paul finely contrasts the utter vanity, i.e. the impotence, lifelessness, uselessness, and unprofitableness of the idols, with the power of the living God, who by his word created heaven and earth and sea, and filled them all with beauty, shape, and life.
Act 14:16
The generations gone by for times past, A.V.; the nations for nations, A.V.
Act 14:17
And yet for nevertheless, A.V.; you from heaven rains for us rain from hearer, A.V. and T.R.; your for our, A.V. and T.R. Observe how the apostle adapts his preaching to his hearers. How different this address to the heathen Lycaonians from those to Jews and proselytes! Here he leads them from nature to God; there from prophecy to Jesus.
Act 14:18
The multitudes for the people, A.V.; from doing for that they had not done, A.V.
Act 14:19
But there came Jews thither for and there came thither certain Jews, A.V.; and having persuaded the multitudes, they stoned for who persuaded the people, and having stoned, A.V.; and dragged for drew, A.V.; that he was dead for he had been dead, A.V. But there came Jews, etc. Observe the persistent enmity of the unbelieving Jews. The same fickleness of the multitude which led those who had cried, “Hosanna!” to turn round and say, “Crucify him!” here led those who would have worshipped Paul as a god, now to stone him as a blasphemer. This is, doubtless, the instance to which St. Paul alludes when he says “Once was I stoned,” (2Co 11:25).
Act 14:20
But for howbeit, A.V.; entered for came, A.V.; on the morrow for the next day, A.V.; went forth for departed, A.V. It is pleasing to observe the fidelity of the converts, who, in the face of violence and death, clave to the apostle, even when they thought he was dead. It does not appear how Barnabas escaped.
Act 14:21
Made many disciples for taught many, A.V.; returned for returned again, A.V.; to Antioch for Antioch, A.V. Made many disciples ( ); comp. Mat 28:19. What admirable constancy thus to run fresh risks to life and limb in order to win souls to Christ!
Act 14:22
Exhorting for and exhorting, A.V.; through many tribulations we must for we must through much tribulation, A.V. St. Paul spoke from his own experience: “In labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft,” etc. (2Co 11:23-27; see too 2Ti 3:10-12). It is very touching to see the tender care of the apostles for the young converts, lest they should fall away in time of persecution (see Act 15:36; 1 Thessalonians ‘fit. 1, 5, 8; 1Pe 5:8-10).
Act 14:23
Appointed for them for ordained them, A.V. (); had believed for believed, A.V. The original meaning of is “to stretch out the hand,” and the substantive is used in the LXX. of Isa 58:9 for “the putting forth of the finger” of the A.V. But the common meaning of the verb is “to vote by stretching out the hand” and hence “to elect” by a show of hands (2Co 8:19), or simply “to appoint,” without any reference to voting. In the choice of an apostle the election was by lot (Act 1:26), in the appointment of deacons the choice was by the people, how indicated we are not told (Act 6:5); the question here, on which commentators disagree, is whether the use of the word indicates voting by the people, selection by the apostles, or simple creation or appointment. As is predicated of Paul and Barnabas, it cannot possibly refer to voting by the people, who are included in the able, as those on whose behalf the was made. It seems simplest and most in accordance with the classical use of the word and its use in Act 10:41 (), to take it in the sense of creation or appointment (see Steph., ‘Thesaur.’). There is no reference to the laying on of hands. Elders (see Act 11:30, note; Act 20:17; and especially Tit 1:5, Tit 1:7, where we see that was synony- mous with ). From is formed prestos, priest, in French prestre, pretre. Comp. Act 13:3, for fasting and prayer as accompaniments of ordination. Hence in the Church ordinations are preceded by the Ember days. They commended them to the Lord (comp. Act 20:32). In Act 13:26 the word used is .
Act 14:24, Act 14:25
They passed through for after they had passed throughout, A.V.; and for they, A.V.; spoken for preached, A.V.; to for into, A.V. Paul and Barnabas had come from Cyprus to Perga (see Act 13:13, note). Thence to Antioch, Iconium, Lystra, and Derbe. They now returned from Derbe by Lystra, Iconium, Antioch, Perga. But, instead of taking ship at Perga, after preaching the Word there they went down to Attalia, now Adalia or Satalia, the chief seaport of Pamphylia, some miles west of the month of the Cestrus, probably hearing that a ship was about to sail thence to Antioch. It does not appear that they made any converts or even preached at Attalia.
Act 14:26
They sailed for sailed, A.V.; committed for recommended, A.V.; had fulfilled for fulfilled, A.V.
Act 14:27
All things for all, A.V.; how that for how, A.V.; a door for the door, A.V. A door. The door is preferable, because “the faith” limits the door to one kind of opening. In Col 4:3 the case is a little different both in the A.V. and the R.V., though in the latter “the door of the Word” would be a truer rendering. Observe how the leading idea of the narrative is the conversion of the Gentiles. (See Introduction to the Acts.)
Act 14:28
They tarried for there they abode, A.V.; no little for long, A.V. Bishop Pearson reckons it a little more than a year; Lewin, “about a year;” Renan, “several months.” No accurate statement can be gathered from St. Luke;s indefinite expression. With this chapter closes the account of St. Paul’s first missionary tour. Cony-beare and Howson assign to it a duration of about nine months, from early spring, March, to November, when the sea would be closed; bringing him to Perga in May, and thence for the next five or six months into the mountains of Pisidia, where it was the custom for the inhabitants of the lowlands to congregate during the hot months. Others, however, as Lewin, think the circuit must have occupied “about two years;” Wieseler, “more than one year;” but Renan assigns to it “five years”. “Conjectural estimates vary between two and eight years” (‘Speaker’s Commentary’). Lewin’s estimate is, perhaps, the most probable. Whatever the exact period may have been, it was a time fruitful in consequences to the immortal interests of mankind.
HOMILETICS
Act 14:1-28
The Word and the miracle.
In the advancement of the kingdom of God on earth, whether by our Lord himself in the days of his flesh, or by the apostles after his ascension, two great instruments were in constant and simultaneous usethe preaching of the Word of God and the working of miracles. In the Gospels it is difficult to say which was the most prominent feature of our Lord’s lifehis preaching the Word or his mighty works of power. He himself places them side by side in his description of his own course: “The blind receive their sight, the lame walk, the lepers are cleansed, the dead are raised up,” and “the poor have the gospel preached to them” (Luk 7:22). Many reasons may be assigned for this. The miracle gave authority to the Word before the Word had time to assert its own authority in the conscience and reason of the hearer. The miracle awakened attention by its irresistible surprise. The miracle was a witness to confirm the doubtful and the wavering. Then again the miracle, having matter for its seat, testified to the sovereignty over all naturethe body, the sea, the air, the fruits of the earth, the graveof him whose word was preached. Again, being that evil had set its two feet, one upon the body, the other upon the soul of men, producing in the one pain, sickness, infirmity, and death, and in the other sin, sorrow, and guilt, the double action of the miracle, healing, restoring, raising, the body, and of the Word, justifying, purifying, and sanctifying the soul, exhibited the true nature of the kingdom of God as the destruction of evil and the establishment of eternal joy and life. So that the miracle, besides its other functions, was a necessary complement of the Word in holding up a true picture of that kingdom of God which Jesus Christ was sent to found and to establish forever. But now, having seen the common work of the Word and the miracle, let us note certain important differences in their respective functions. The miracle does not sanctify. It does not renew the inner man after the image of God. It does not prick the conscience, or soften the hard heart, or give wisdom, or produce love. It surprises, it alarms, it evidences, it displays power and goodness, it corroborates the Word, but it is not in itself a spiritual power. Hence of the number who saw Christ’s miracles, how very few became his disciples! Of the ten lepers that were cleansed only one gave glory to God. Nearly ten thousand ate of the loaves and fishes; how many ate of that bread which came down from heaven? The whole Sanhedrim knew of the lame man who was healed at the beautiful gate of the temple, but they were only the more eager to silence the voices of those who spake of Jesus and the Resurrection. The priests of Jupiter and the whole populace of Lystra were ready to worship Barnabas and Paul because of the healing of the cripple, but they were as ready immediately afterwards to atone them and cast them out of their city. But the Word of God is a creative, quickening power in the soul. its entrance gives light; its action gives life; its fruit is love; it does sanctify; and it saves. At Antioch, at Iconium, at Lystra, and at Derbe, the Word preached by Paul brought faith, and life, and joy, and salvation, both to Jews and Greeks. By the Word which they heard and believed they were brought to God, begotten unto life, quickened with Christ, made heirs of the Resurrection -and of the kingdom of God. Everything that can enrich, and beautify, and comfort, and exalt a human being, is wrought by the Word of God received unto the heart. Let us, then, prize the Word of God; let us love it; let us cherish it in our bosoms; let us yield ourselves to its teaching, its action, its power; let us hide it in our secret soul; let us never be content till it has brought forth fruit a hundredfold in our lives to the glory of God the Father.
HOMILIES BY W. CLARKSON
Act 14:1-7
Apostolic (ministerial) experience.
I. THE PRIVILEGE OF PREACHING. The apostles at Iconium “so spake” (Act 14:1), i.e. wit such force, persuasiveness, fidelity, that “a great multitude believed” (Act 14:1); “they abode speaking boldly in the Lord” (Act 14:3), i.e. they urged the truth with fearless vigor, their confidence being grounded on God’s presence and support; “there they preached the gospel” (Act 14:7). There is no vocation which any man can engage in which gives such scope for the exercise of his highest powers as that of the Christian minister or missionary. To preach the gospel of the grace of God as it should and may be proclaimed, is to do that in which the fullest intellectual energy, the utmost spirituality, the largest beneficence, the greatest strength of will, all the supreme faculties of redeemed and elevated manhood, should be lavishly poured forth.
II. THE DISCHARGE OF SUBSIDIARY DUTIES. It was an apostolic function to work miraculous cures: “signs and wonders were done by their hands” (Act 14:3). This does not fall to our share, but it is always the missionary’s and frequently the minister’s officeas an auxiliary to his more spiritual workto try to heal bodily complaints; and always is it his concern to devise and encourage those institutions and habits which tend to health, harmony, comfort, domestic peace.
III. THE JOY OF REAPING SPIRITUAL RESULTS. How deeply gratified must have been the hearts of the apostles as they saw that “multitude” of Jews and Greeks “acknowledging the truth and power of the gospel which they were preaching (Act 14:1)! All the harvest is not to be reaped here; much of it “after many days;” much of it by other hands (Joh 4:38). But God does give increase for our own eyes to see and our own hands to reap. And of all the joys with which he fills our human hearts there are few, if any, comparable to that of seeing the pleasure of the Lord prosper in our hand (Isa 53:10).
IV. THE PAIN OF WITNESSING OPPOSITION. It must have been with a keen pang that Paul and Barnabas witnessed the evil machinations of those “unbelieving Jews” (Act 14:2), hindering, as they must have done, the good work which was proceeding. Too often the Christian teacher has to look on at such scenes and grieve at the sad mischief which is being wrought. At such times he can only cast himself on God, fleeing to the Rock of his refuge, remembering that it is the work of the Infinite and Almighty One in which he is engaged.
V. THE DUTY OF PERSISTENCY. It is not by a slight obstacle that the Christian workman is to be daunted. He is to act like Nehemiah, whom neither the menaces nor the stratagems of his enemies could move. He is to act as Paul and Barnabas did, who “long time abode, speaking boldly in the Lord” (verse 3). He is to show himself a faithful servant of his fearless Master, ready to encounter the contempt, or the ridicule, or the slander, or the turbulence of the evil-minded, so long as there is any good to be accomplished by his steadfastness. But it is not to be forgotten that there is
VI. THE POSSIBLE NECESSITY FOR RETIREMENT. (Verses 5, 6.) When the time comes that it is quite clear that persistency would only involve the one side in the guilt of murder and the other in the complete arrest of usefulness, then must the Lord’s counsel be taken (Mat 10:23). The hour comes when continuance in peril is not faithfulness, but foolhardiness; not commendable martyr-zeal, but censurable indiscretion. We must use our intelligence to discriminate between the two; but for retirement when persistency is useless and even mischievous, we have the example of our Lord himself (Mat 12:15), and of his apostles here.C.
Act 14:7-20
The insufficient and the efficacious.
We ask such questions as theseWhat is it that will convince the minds and convert the souls of men? What avails to establish the kingdom of Christ in any town or neighborhood? What will secure the practical acceptance of Divine truth? The answer is that some things are strong but insufficient; one thing only is efficacious.
I. THE INSUFFICIENT.
1. The hand of God in nature does not suffice. “The living God which made heaven and earth, and the sea, and all things that are therein,” has “not left himself without witness” anywhere; everywhere he has “done good, and sent rain from heaven, and fruitful seasons, filling our hearts with food and gladness” (Act 14:15-17), pouring out, with the lavish hand of Divine beneficence, beauty and plenty, love and joy, peaceful memories and inspiring hopes, on to the path and into the heart of man. But what nations of the earth has this great gift of his hand saved from the most shameful and pernicious idolatry? How many thousands of hearts are there today that are not drawn by this to filial gratitude and holy service?
2. The miraculous does not avail (Act 14:8-13, Act 14:18). The healing of the man who had been lame from his birth, so far from producing a favorable effect and leading to a general acceptance of the Divine message, led to an outburst of idolatrous zeal. The people immediately deified the human agents and set about to worship them. If we turn back to the pages in which the miraculous appearsto the times of Moses, Samuel, Elijah, Elisha; or if we consider the treatment of our Divine Master himself, whose beneficent power reached so many human homes; or if we go on to the gifts (miraculous) enjoyed by the Corinthian Church, if indeed they can be truly said to have enjoyed them;whithersoever we look, we see that the effect of the visibly supernatural was far less potent for good than we, in its absence, should have imagined it would be. Those who wait for the marked and unmistakable interposition of God before they take the one right step into the kingdom of Christ, before they “lay hold on eternal life,” are most seriously imperiling their own souls (see Luk 16:31).
3. The exhibition of holy zeal is not sufficient (Act 14:14-17). Though Paul and Barnabas energetically disclaimed any title to be treated as gods, and resolutely refused the proffered honors, and though they were laboring without remuneration, and giving every possible proof of their disinterested love, yet they did not succeed in winning the strong esteem of the Lycaonians; these men proved fickle and faithless. Very soon indeed the hands that were diligently employed in paying sacrifice to the apostles were busy in hurling stones at them. Enthusiasm and even holiest heroism will not of itself prevail against the prejudice and passion of unrighteousness.
II. THE EFFICACIOUS. We know that there were disciples gained at Lystra, for they stood round and sheltered Paul when he was murderously assailed (Act 14:20). We also know that these disciples were gained by the preaching of the gospel (Act 14:7). We are not told here, but we are abundantly assured elsewhere, that the preaching of the truth was made effectual by the agency of the Holy Spirit of God. So that we may say that
(1) Divine truth was the weapon,
(2) the Holy Ghost the agent,
(3) human faith (see Act 14:9, illustration) the condition, of the successful work of the apostles at Lystra, as these will be of all efficacious ministry everywhere now.C.
Act 14:21-23
The Christian leader and the novitiate.
Driven from Lystra by the turbulence of the people, Paul and Barnabas went to Derbe, and there they “preached the gospel;” they seem to have been unmolested, and consequently they “taught many people” (Act 14:21). Having traveled so far eastward towards Antioch, it became a question whether they should go on or return. Thus we come, as they came, to consider
I. THE FUNCTION OF THE CHRISTIAN LEADER in relation to the Christian novice. We gather from the action of the apostles on this occasion that it is the teacher’s duty:
1. To be earnestly concerned for his young disciples, and to go out of his way to serve them. It would certainly have been the more desirable course, “after the flesh,” to go through the Cilician Gates, and so home to Antioch, rather than return and face the enraged populace from whom they had been obliged to flee. But a deep sense of what was due to those whom they had induced to forsake their old faith and enter on a new and trying course constrained them to forego the inviting and to pursue the perilous path. To encourage those who are beginning to live the Divine life, and who will probably find themselves beset with unexpected and serious difficulties, we should hold ourselves ready to go far out of our way and to run some serious risks.
2. To impart additional instruction. The apostles not only repeated what they had said before, but they added sound Christian doctrine; especially they taught that we must expect to bear the burdens before we enter into the glory of our Lord; that it is through much tribulation we enter the kingdom (Act 14:22). Christian truth is large and deep. It has its portion for the idolater, another for the novitiate, another for the matured. The true Christian leader is he who varies his instruction in accordance with the spiritual condition of his disciples.
3. To exert a powerful personal influence, The apostles “confirmed the souls of the disciples, exhorting them to continue in the faith” (Act 14:22); i.e. they brought to bear on their minds and hearts all the moral influence which they could exert by the weight of their love and their urgent solicitation; they appealed to them by every consideration which would touch their souls to remain steadfast in the faith, loyal to the Lord their Savior.
4. To make permanent provision for Christian culture (Act 14:23).
5. To make them the object of earnest prayer (Act 14:23).
II. THE PART OF THE DISCIPLE. This is:
1. To recognize the earnestness of his spiritual guide, and to give him his best attention. We have no truer friend, none to whom we owe more, not one who has a greater claim on our reverent regard, than the teacher who has led us to God.
2. To expect a fair share of struggle and endurance. There is no kingdom, and certainly not the kingdom of God, to be entered without trying and even painful experiences. The Christian disciple must lay his account with this fact: he is to understand that whoever will follow Christ must take up his cross to do so (Mat 16:24); that there will be ridicule to be endured, opposition to be overcome, disappointments to be surmounted, inward evils to be subdued, many things that will demand a holy and elevated fortitude.
3. To submit to those who are appointed to exercise authoritythe “elders in every Church;” and to avail himself of those means of grace and growth which they may institute.
4. To keep in view the consummation of Christian hope, the blessed kingdom of God. When trials thicken and duties multiply, when the new and better life is shadowed with dark clouds, when the way is long and toilsome, then the disciple is to look on and up, beyond the plains and hills of earth to the heavenly Zion, beyond the sufferings of the present to the glory which is to be revealed.C.
Act 14:24-28
The work of God.
This first famous missionary tour had some features quite peculiar to itself and is, in some respects, inimitable by us. Bat in other aspects it may be regarded as a typical work of God.
I. IT was BEGUN IN GOD. It was
(1) prompted by his Spirit (Act 13:2, Act 13:4);
(2) entered upon after seeking Divine guidance (Act 14:26). Paul and Barnabas went forth, the conscious workmen of God himself. They felt that what would be done through their instrumentality would be done “by God with them.” All was, as all should ever be, “begun in him.”
II. IN HIS STRENGTH IT WAS CARRIED ON AND COMPLETED. In his strength. The entire account, from beginning to end, conveys the idea that the apostles sought and found their strength in a Divine source; indeed, nothing less would have sustained them under the difficulties and sufferings of their mission. It was carried on and completed. It was a work “which they fulfilled”
(1) spite of Mark’s discouraging defection (Act 13:13);
(2) notwithstanding the physical difficulties of traveling and the active animosity of the Jews;
(3) though every personal consideration would have led them to conclude it earlier (verse 21). Undeterred by any checks, untempted by any inducements, they went quite through their workGod’s workand did not cease to toil and to endure until everything was done they could do, not only to introduce but to establish the Christian faith in the heart of the heathen land they visited. Well is it for the Christian workman when it can be said of him that he “fulfilled” or finished his work. Sometimes
(1) weariness, or
(2) timidity, or
(3) dissatisfaction, or
(4) dissension overtakes the laborer even in the field of holy love, and he lays down his weapon and forsakes his work. Not his is the crown and the “Well done!” at the hand and the lips of the Lord.
III. IT WAS CROWNED BY A RECITAL TO THOSE WHOM THEY REPRESENTED. Paul and Barnabas were undoubtedly sent of God; but they also went as members of the Church at Antioch. That Church regarded them as its representatives, followed them with its sympathies, sustained them by its prayers, and received them back with its warmest welcome. And to that Church, gathered together for the purpose, they recounted” all that God had done with them “a most suitable crown to a noble work. With eager, sympathetic, rejoicing spirits the assembly must have received the narrative. How grateful must have been the psalms, how fervent the prayers, how heartfelt the congratulations, that followed! A work is not crowned until its story has been told to those who had a real and living part in its initiation and its procedure.
IV. IT WAS FOLLOWED BY INVIGORATING REST (verse 28)the rest of
(1) happy human fellowship and
(2) appreciated service.C.
Act 14:27
“The door of faith.”
When may it be said that God has “opened the door of faith” through which men may enter? This is true, as described in the text when
I. THE CHRISTIAN FAITH IS FIRST PRESENTED TO THOSE WHO HAVE BEEN BROUGHT UP IN SOME FORM OF ERROR. It was opened, through the hand of Paul, to the Gentiles, and multitudes entered in thereat. This may be said when
II. THE CHRISTIAN FAITH IS TAUGHT TO CHILDREN. Then it is gradually widened as their intelligence opens; it is not long before it is sufficiently open for the soul to pass through and hold intimate and living converse with the Divine Friend.
III. THE CHRISTIAN FAITH IS FIRST PRESENTED TO THE MIND IN AN APPRECIABLE FORM. Always essentially and fundamentally the same, the truth may be represented in such form as to be wholly inappreciable by some minds; but, on the other hand, it may be unfolded in such wise as exactly to meet the needs and satisfy the cravings of the soul. Then there is an opening through which the satisfied intellect can pass, and where the soul may feed and be sustained. Or when
IV. THE CHRISTIAN FAITH IS FIRST URGED ON THE CONSCIENCE WITH DIVINE POWER. When all material considerations Rink into insignificance and the soul feels, profoundly, that the living truth of God as revealed in Jesus Christ is the one supreme and sovereign thing, then the door is opened wide, through which the soul should pass without delay, for on the inner side of it is
(1) rectitude,
(2) peace,
(3) usefulness,
(4) eternal life.C.
HOMILIES BY E. JOHNSON
Act 14:1-7
The gospel at Iconium.
There was a series of acts and events such as seem typical of the progress of the gospel elsewhere.
I. FAITHFUL AND SUCCESSFUL PREACHING OF THE WORD. Many, Jews and Greeks, believed. This is the one test of true preaching. Is the truth “commended to the conscience”? Are great moral laws brought out distinctly, so that the heart of the people leaps up, in truth set free? He who preaches out of his heart alone reaches to the heart. The arguments that have convinced ourselves are the arguments that can alone be expected to convince others.
II. OPPOSITION AROUSED. Jewish prejudice still stands in the path of the gospel. But the gospel acquires force as it goes, and actually roots itself the more firmly in men’s minds from the very fact that it is able to surmount opposition.
III. CONCURRENT DIVINE TESTIMONY. God gives his servants power to work and to effect good. Deeds of good done to the suffering body or mind are silent words; just as true words are spiritual deeds. We do not look for miracles, but we ought to look for “signs” that God is with us in the word we speak and the work we do for others.
IV. DIVIDED RESULTS. A split fakes place in the multitude: some siding with the Jews, some with the apostles. It is by opposition of opinions and feelings that the world is carried on. It does not follow, because division takes place, on the entrance of a new light, that it will be permanent. God’s method seems to be to lead men through divisions to deeper unity; by experience of the futility of partial opinions to the deeper insight which reconciles and satisfies. These divisions were prophetic of what has ever to be in the history of the Church. Ever has there been division marked at every era of new light and progress. He is in the right who follows the light within; all who seek to follow the living Savior, and such alone, enjoy under every name that is supposed to divide, “the unity of the Spirit in the bond of peace.”J.
Act 14:8-20
Healing of the lame man at Lystra.
The event is chiefly remarkable for the effect it produced upon the minds of the people of the country and the illustration of the apostolic temper and spirit thereby called forth.
I. THE SUFFERER AND HIS FAITH.
1. His complaint was congenital, and, according to ordinary ways of thinking, incurable. This brings all the more his faith into relief. It is the very power and property of faith to conquer what seems to reason unconquerable. It is impossible to show that any diseases are in themselves incurable; they may baffle human skill, but not the healing energy of God.
2. “Faith comes by hearing, and bearing by the Word of God.” The sufferer seizes on the truth that God is a Savior, and that in him is to he found full, present, immediate salvation from passing ills. Faith realizes the unseen as if it were the seen.
3. Faith recognized by the minister of God. Paul sees that the lame man has faith to be healed. There is sympathy between souls in God. The minister of God’s mercy, of Christ’s saving energy, is directed to his object, and the object is directed to him. If God has entrusted us with a good to dispense, it will not be long before we find the soul who needs it. So Paul bids the sufferer arise; the word of authority is echoed by the consciousness of new power in the sufferer’s breast: he rises, he walks, he bounds with joy. It is a representation of what ever will take place and does take place when true words are spoken to the souls of men. Oh, let us believe in the energies of the soul, by which we may lay hold on Divine power in our own weakness, both that we may receive good and impart it to others!
II. THE EFFECT ON THE MULTITUDE.
1. They thought that they were receiving a visit from the gods. The air of the ancient world was full of such stories. Doubtless the story of Zeus visiting Philemon and Baucis was well known to them. These so-called “myths contain a deep meaning; they are prophecies of the human heart, of that intercourse between God and man which the gospel declares to be the fact of facts in religion.
2. They were mistaken in the mode of the truth. Paul was not Zeus, nor was Barnabas Hermes. But they were not mistaken as to the substance of the truth. They were mistaken in offering worship to men like themselves, but not mistaken in the heart-instinct by which they recognized behind the healing power put forth the energy of God. The understanding may be in error when the heart speaks true. When this is the case, instruction, missionary effort, has always hopeful ground to work upon. The error and unbelief of the heart alone is invincible and fatal.
III. THE CONDUCT OF THE APOSTLES.
1. Their horror and indignation. They rend their garments, and rush into the crowd with exclamations of astonishment and anger. We must be capable of a holy anger if we are capable of a holy love. Worship belongs to the Divine alone. What would the apostles say now to the worship of their bones or other relics, real or pretended?
2. Their clear protest. “We too are men of like passions.” Suffering, sorrowing humanity is no object of such honors. To accept them is to dishonor the Divine majesty, and to do injustice at the same time to ordinary humanity. The true teacher will never magnify himself, and will ask for nothing more than serious attention to his arguments and teachings. If the teacher shows that he considers himself on a level with ordinary humanity, the unconverted and self-humiliated will look up with hope of their own deliverance from misery; and the awakened are warned not to confound the imperfections of the teacher with the substance of his message. The treasure is in earthen vessels, that the excellency of the power may be of God, and not of us.
3. True views of God set forth.
(1) He is the living God; and all in the world not derived from him and resting on him is of no value. All worship directed to finite objects misses its supreme mark, and is a vanity, a “nothing.” The idol itself is” nothing in the world.” “All love is lost save upon God alone.”
(2) He is the Creator. This is a thought brought into emphasis in the preaching and teaching of St. Paul, as in his Epistle to the Romans and his discourse on Mars’ Hill. Having made all things, he contains all things in himself. Man is his creature; and if man offers even his whole self upon the altar to God, God but receives his own.
(3) He respects the freedom of man. The nations were suffered to walk in their own ways and to work out their own course of life. And in their aberrations they justified the truth and ways of God. Our freedom is our solemn heritage for weal or for woe. No explanation can be found for the dark facts of human sin, except that which goes back to the freedom of the soul to decide between good and evil.
(4) The unfailing goodness of God. The seasons fail not; food and enjoyment are provided out of the abundance of the earth. In every happy and healthy mood of mind the heart breaks into song, and thanks God for the boon of existence. In every sunny scene, every glimpse of pure and healthy happiness and domestic joy, there is the reflection of the “joy of God to see a happy world.” “God is wisdom, God is love; “this is the refrain of the heart true to itself; nor can the occasional discords of bodily pain or mental perplexity mar the sweetness of the music or obscure the clearness of the evidence.J.
Act 14:21-28
Return to Antioch: a picture of apostolic activity.
The scene quickly changed at Lystra. The multitude, wrought upon by Jews from Antioch and Iconium, rise up against Paul, and stone their late hero and god. Fickle world, which now brings garlands and now stones! “Every generation stones by-and-by its own gods, but every time has its own method of stoning.” The boldest antagonists of the kingdom of darkness arouse most foes; Paul is stoned, not Barnabas. Perhaps his own act comes back upon him in stoning Stephen; certainly it must be present to his mind. God makes of our own past evil acts whips to scourge us or stones to pelt us. But Paul rises from the ground. “Rejoice not, O mine enemy, for though I fall I shall rise again.” The story is told of Numidicus at Carthage, in the time of Cyprian, that, half burned and stoned, he lay as dead. His daughters came to bury him, whereupon he arose and went into the city. The next day, following the marching orders, “When they persecute you in one city, flee into another,” Paul goes forth with Barnabas to Derbe. Now comes a rapid sketch of busy labor.
I. CHARACTERISTICS OF THE CHRISTIAN PREACHER,
1. He is not to be cast down by disappointment nor defeated by opposition. Faith, tried by fire, proves its enduring quality. The more the apostle suffers, the more glowing becomes his love. He returns, as if by irresistible attraction, to the scene of defeat. It is just those souls which resist us that we must mark out for conquest; they will be well worth perseverance to gain.
2. He is ever seeking for new worlds to conquer for the kingdom of Christ. Ever planting and propagating the Word in virgin ground, the motto of the missionary is, “To-morrow to fresh fields and pastures new.”
3. His cares and duties are manifold. This is suggestively brought out by the different words employed. He “evangelizes;” i.e. he announces the good news of the kingdom; he proclaims, or preaches, in the proper sense, Christ. Next, he “instructs” () the converts, so that they become disciples, i.e. men taught and ever learning more of Christian truth. He also “strengthens,” or “confirms,” Christian believers, by calling to mind and applying the old truths. He “exhorts,” bringing the force of personal love and suasion to bear on the will, “speaking from the heart to the heart.” To keep men in the faith is no less an anxiety than to bring them into it.
4. He is the comforter, He sheds a light upon man’s troubles, by showing that it is through them the path lies to the kingdom of God.
“The path of sorrow, and that path alone,
Leads to that land where sorrow is unknown.”
Christianity glorifies suffering; apart from it, we sink amidst them into a cheerless pessimism or a blind resignation,
5. He has to take part in the government and guidance of communities, The appointment of officers ever the different Churches is here mentioned. Christianity is a social as well as an individual life, and social life must have its organization. If we carefully study this short passage (Act 14:21-23), we find in it a compendium of the Christian minister’s duties. Truly
“‘Tis not a cause of small import,
The pastor’s care demands.”
II. THE BLESSINGS ATTENDANT ON THE PREACHING OF THE GOSPEL.
1. Reflex blessings on the mind and heart of the preacher; assurance through suffering and trial and experience of Divine help. Even if a man sees but little present fruit of his labor, he has reason to thank God for the effect upon his own spirit and character of a work so holy on the souls of others. Discimus docendo. We learn by teaching; and he that watereth is watered himself.
2. To those who receive the message. Instead of the wild irregularity of passion and fancy, Christian order and sobriety takes possession of the soul. Idle fables are driven out by the Divine Word.
3. To the supporters and messengers of missionary work. Joyous was the welcome, great the thanksgiving at Antioch when the missionaries came back. And so ever; refreshment of faith, broadening of sympathies, quickening of intelligence, ever follows upon the receipt of good news from the fields of Christian work, and opening of new doors to the free passage of the Word.J.
HOMILIES BY R.A. REDFORD
Act 14:1-7
Faithful service: Iconium.
I. The MAGNANIMITY of the preachers; though badly used by the Jews of Antioch, they still return good for evil.
II. THE FIRST SUCCESS OF THE WORD, when there was no decided attempt to thwart it, a powerful testimony to its adaptation both to Jews and Gentiles.
III. THE TENACITY AND ENDURANCE of the representatives of truth must be set over against the fickleness of their hearers and the obstinacy and envy of evil-minded men. The Lord bears witness to us when we speak boldly in his Name.
IV. There is A LIMIT TO ZEAL. It must not unnecessarily sacrifice life. Fly to other places when the testimony is persistently rejected. “Cast not pearls before swine.” The true wisdom is seen exemplified in this instance. The preachers remained at their post until their lives were actually in danger, and God said clearly, “Go.“R.
Act 14:8-18
The light shining in darknessLystra.
The heathenish state of the population. So much the brighter seemed the light. The effect of the miracle on the cripple. A warning against making a superstitious use of men’s credulityas the Romish Church has done.
I. A REAL TRIAL OF THE APOSTLES.
1. Of their faithfulness to the truth. Had they been willing, as the Church afterwards was, to mingle heathenism with Christianity, they might have accomplished more in captivating the minds of the people.
2. Of their humility and self-sacrificing zeal. They put aside men’s worship that they might be free to serve God. What an example to their successors!
3. Of their inspired wisdom and discretion. They knew how to restrain an excited people whose homage might easily be turned into fury. They made the occasion an opportunity for preaching a gospel of love and purity.
II. AN EXAMPLE OF THE WORLD‘S WANT OF THE TRUTH AS IT IS IN JESUS.
1. Gaping after wonders. Led by priests; worshipping men of like passions with themselves. Ignorant of the true character of God. Ungrateful in the midst of his abundant mercies. Unobservant of the witness which he bears to himself in nature and in the course of providence.
2. The glad tidings brought into the midst of such a world. At first not understood; but the preachers must follow the example of the apostles, and, beginning at the testimony which surrounds men in their own life, lead them to the higher truth of revelation. Missionaries should study the field in which they labor.R.
Act 14:19-28
Dangers and successes.
The unstable multitude open to rapid changes of feeling. “Hosanna!” to day; “Crucify him!” to-morrow. Paul’s miraculous escape a great help to the faith of disciples. Possibly his suffering a reason for speedy return to Antioch.
I. THE EXPERIENCE OF THE FIRST MISSIONARY JOURNEY A PREPARATION FOR THE FUTURE.
1. The necessity of patience.
2. The importance of making the work thorough and confirming the weak.
3. The relation of aggressive work to orderly Church life. Both in the new Churches elders appointed, and at Antioch all rehearsed.
II. The preciousness of RISING FAITH REQUIRES A JEALOUS WATCHFULNESS, even at the risk of personal suffering. It was dangerous for Paul and Barnabas to visit the same places again, but “the souls of the disciples” were more in their eyes than their own comfort or even safety.
1. True confirmation is a recognition of present grace.
2. The experience of the more advanced should help the new converts and the young. The Church has ranch neglected this duty.
3. Trouble must always attend faith. The blessings which we care not to fight for we shall soon lose.
4. The appointment of superintending elders is apostolic. They were doubtless from among the new Churches themselves, but chosen with discretion and in dependence on the blessing of God. All done with prayer and self-denial. The presence of the Lord the one true sanction.
III. THE REHEARSAL OF SPIRITUAL SUCCESSES a great encouragement to God’s people.
1. In the gathered Church, not merely in private; for the Church is the true center from which all proceeds and to which all is brought.
2. The true missionary work is that which the Church maintains in its united capacity. Individual and isolated efforts are not so likely to be blessed.
3. The special importance of the mission of Paul and Barnabas in showing the open door of faith to the Gentiles. Such a fact could not have wielded the same influence had it not been rehearsed thus solemnly to the assembled brethren. Antioch was now the pledged source of light to the Gentile world.R.
Act 14:22
Spiritual confirmation.
“Confirming the souls of the disciples.” Connect with the narrative, showing that spiritual aggressiveness at Antioch was the sign of a deep and true spiritual life. The haste and superficiality of the teaching from place to place. Confirmation not a ceremony, but a process.
I. CONFIRMATION OF FAITH. Continue in the faithboth objective and subjective; not a creed alone, if that was given at all, but the real root or spiritual life. Faith was discipleship.
II. CONFIRMATION IN THE FELLOWSHIP OF THE CHURCH. “Ordained [or, ‘appointed’] them elders in every Church.” A settled ministry; an orderly maintenance of worship. Preparation for work in the neighborhood.
III. CONFIRMATION OF HOPE. The kingdom in view. Work towards the future. Tribulation prepares for higher life.R.
HOMILIES BY P.C. BARKER
Act 14:1-7
The calm force of the gospel amid many distractions of men.
This portion of the history names Paul and Barnabas to us for the first time as apostles (Act 14:4). It is noticeable also as substituting the expression, “preaching the gospel,” for speaking “the Word of God” (Act 14:7). But it is remarkable much more as giving us such a distinct impression of the way in which the new truth, “the gospel,” bore itself amid many a variety of opposition and unexpected combinations of toes. Let us notice some of the groupings amid which the gospel made its way, either with their help or against their hindrance.
I. A LARGE NUMBER OF JEWS AND GREEKS BELIEVING FORM THE FIRST GROUP. As the gospel is still persistently first preached to the Jew and from the pulpit that the synagogue constituted, so it seems that generally some of the Jews (and of course not infrequently Greeks with them) believed. Not however, it is a great multitude of these. Probably the early and trenchant conquests of the gospel again availed to waken all the bitterest and more active hostility in the new scene, whatever it might be, of labor. The first group shows Jew against Jew therefore.
II. THE JEWS WHO DID NOT BELIEVE CONDESCEND TO ALLY TO THEMSELVES THE GENTILES, AND THIS IS THE SECOND GROUP. Jew and Gentile seldom worked together for goodat least not in any way directly or indirectly connected with religious matters. But now not only do they combine forces for evil, but it is at the instance of the Jew. “The same day Pilate and Herod were made friends together” (Luk 23:1-56. 12). Very true it is any way that enmity against Christ and the gospel of his truth and love will need all the combined force possible, and will need to try every possible variety of combination, not then to succeed, but to prove to itself how vain its opposition and anger are.
III. THE WHOLE CITY ITSELF CONSTITUTES THE MATERIAL OF THE NEXT GROUPING. And this grouping is one that shows a whole city:
1. Not divided into its ordinary numerous civil, political, or ecclesiastical divisions. It owns to a very simple classification indeed. It is rent in just twain.
2. And the separating line, traversing all other considerations, is determined simply by men’s attitude with regard to these two men, lately arrived at Iconium after expulsion from Antioch. The question has come to beWho “hold” with these two men, or who do not hold with them?for “holding with the Jews” is merely the converse of this. Whatever may be true of these two men and of their word, evident, it was in those days and in that city that they were forces that had to be reckoned with. And go where the gospel will, this at least has always been found.
IV. THE NEXT GROUP EXHIBITS A MULTITUDE OF GENTILES, JEWS, AND THEIR RULERS. They are not, indeed, openly and compactly and homogeneously massed together, but they are ready to sink all differences for twenty-four hours, and are preparing to do so, that in untrained multitude they may try the effect of brute force. These were meditating an assault upon the two unarmed defenseless preachers. They were organizing themselves, truly after very rough sort, for this purpose. And if the purpose be ever done, when it is done there will soon be an end of their harmony.
V. THE LAST GROUP CONSISTS OF THE TWO APOSTLES AND A THIRD WITH THEM, THOUGH INVISIBLE. These, passing from the midst of an angry people, went their way to preach the same gospel, serve the same Master, trust the same Savior, but to do these things elsewhere. They “flee,” not for fear, not from cowardice, not from love of their own life, but from love of the life of their gospel and their mission, and in obedience to the plain command of the great Captain (Luk 10:23). How strong that gospel was! How strong their heart was! And these gave strength both to limb to go elsewhere and to voice to speak and preach elsewhere. Often must those apostles and their converts too of the Jews have thought of the old words of impassioned prophetic expostulation: “Why do the heathen rage, and the people imagine a vain thing? the kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed. ‘For they are “broken as with a rod of iron;” they are dashed “in pieces like a potter’s vessel.” But Jesus and his gospel survive, and reign with a reign further and wider; they strew blessings their whole way along, and wake ten thousand voices of praise.B.
Act 14:8-18
Three instances of faith.
The contents of these verses are very diversified and very full. Yet a certain unity attaches to them, and from this point of view they will be now regarded. Paul and Barnabas have now reached a people who arc almost exclusively Gentiles, and Gentiles of the Gentiles. The miracle with which this paragraph opens may be supposed to find its place here by the mind of the Spirit, less for its own particulars, interesting and instructive as they are, than for the sequel, which shows the effect of miracle upon heathen, and the way in which the apostles dealt with that effect. We may regard the passage as exemplifying three various faiths, various because they were different in their degree, and different in yet more essential respect, in their intelligence.
I. THE FAITH OF THE CRIPPLE. It is to be assumed that he was not a Jew, but a heathen. He hears Paul, presumably therein for the first time hearing pure truth, whether Paul is speaking of the things of revealed religion or of natural religion. The incident may have helped Paul to his subsequent language: “So then faith cometh by heating, and hearing by the Word of God” (Rom 10:17). Paul speaks. The lame man listens. He listens more and yet more keenly. The “seed of the Word” is falling “into good ground.” Paul’s eye falls on him. Afterwards it is riveted by him. The interested, eager, imploring eye of the lame man is met by the divinely enlightened, divinely discerning, and divinely giving eye of Paul. Paul is led, as the consequence, to see that he has “faith to be healed.” The question of a miracle lies with the omnipotence of God, but the question of when that omnipotence shall be exercised may lie (beyond what we think, and beyond what we can at present track) with the individual man. For this is in the deepest sense the mystery of human life and human accountability; nor can we even say where the line runs that distinguishes between the agency of God’s Spirit, in the greatest miracles of all, the conversion of the heart, and the freedom of man’s will. The language we have here may mean either
(1) distinctly that Paul saw that the lame man had the faith upon which the omnipotent Word would take effect, not by bare right of its omnipotence alone, but also by the more hidden harmony and sympathy of a sensitive, a quickened, a trusting, and an obedient heart; or
(2) that Paul saw that the lame man had already received the divinest gift of all the Word of God, and that he was therefore a fitter vessel to be “chosen” both to receive himself the lesser grace, and also to set forth to others the abundant grace of God. Meantime the less enlightened the nature and the less informed the actual mind of the lame man, the more are we conducted to some discrimination of faith’s purest essenceits trustingness, its self-surrender, its clinging confessed dependence.
II. THE FAITH OF THE PEOPLE WHO BEHELD.
1. Their faith was of those who did believe, and did not either shut their eyes, or quibble, or blaspheme.
2. Their faith was of those who attributed the work of a miracle to powers distinctly higher. They were not of those who once said of Jesus himself, “He casteth out devils through Beelzebub the chief of the devils.” Nor were they of those who set it down to sorcery and witchcraft, What highest they knew de facto, to that they gave or desired to give glory.
3. But their faith was of those who, believing, believed “ignorantly,” believed absolutely wrongly, and believed far more wrongly (now by Scripture’s most emphatic assertion) than could be justified in any way.
4. Their faith exhibited that leading mark of the lowest kind of faith which must link on the wonder done to the nearest manifest doer. It gets to a god, but it is its own god peculiarly. It gets to a god, but not to the Spirit and the Invisible, much less to the one invisible Spirit; nay, its way of getting to a god is by bringing its gods to itself” in the likeness of men.” It has not reached to the conception of the great power, the great goodness, the great Being before all, who “giveth to all life and breath and all things,” and, among those all things, knowledge of his own will, and power to execute it, betimes in the fullness of its majesty.
5. But when all has been justly said to the disparagement of the faith of these heathen men of Lystra, it may be put to their credit, that, even in nature’s darkness, they did not believe in a faith barren of works; in which respect, at least, they may often be taken as rising up in judgment against the children of the light and of the day.
III. THE FAITH OF THE APOSTLES.
1. It was in the first place without doubt the pure faith that was wrought in them by the Holy Spirit. It was by this that Paul recognized the opportunity, and discerned in the cripple the real thing that was also in himself, and taught him to speak that word “with a loud voice, Stand upright on thy feet.”
2. The “faith that dwelt in” the apostle was one that made the ignorance of the really Divine, now illustrated before their very eyes, and now taking advantage of their very persons, so harrowingly painful. Their impetuous rushing among the people, and rending of their clothes, and mingled expostulation and instruction addressed to the people, all prove the intensely exercised state of their own mind, almost to agony of anguish. And the anguish was the reflection of just thisan enlightened, a pure, a high faith. Many dark outer deeds had Barnabas and Paul too often seen, from which, nevertheless, their inmost soul took less wound than from this, when the enthusiastic heathen of Lystra would fain have sacrificed to them.
3. The faith of the apostles was that which struck horror into them at the very thought, if haply they should “rob God of his own” or seem to share his undivided honor. May they not be considered in this light as holding out an example to all their spiritual successors, to fear, as much as they would fear anything, lest they should be found at any time to “sacrifice unto their net, and to burn incense unto their drag” (Hab 1:16), or lest they should accept the offerings of flattery to themselves which should be only offerings of praise to Christ. What a wonderful guide for the noblest life earth can know comes of the enlarged, developed, mature faith of an experienced Christian!B.
Act 14:19, Act 14:20
“Once was stoned”
(2Co 11:25). The brevity of the record of the incident of these verses may, perhaps, point to the modesty of Paul. Probably the historian of the Acts of the Apostles was not at this time with Paul and Barnabas at Lystra. Paul is his informant, therefore, of what now befell him. The event was treasured, as well it might be, among the great perils and sufferings, but also among the great deliverances of Paul’s career. The event, as so briefly detailed, nevertheless teaches
I. THE PERSISTENT OPPOSITION OF THE GREAT ENEMY. They of Iconium and Antioch are, after all, his agents, and, incited by him, pursue Paul and Barnabas here.
II. THE EARLY FORGETFULNESS OF GOOD AND THE DEEP–SEATED INGRATITUDE OF HUMAN NATURE. Those who were thus persuaded to stone Paul were of the very people who had offered, as it were the day before, to sacrifice to him as God. It is a repetition of the “Hosanna!” of yesterday being turned into the “Crucify, crucify!” of to-day.
III. THE HEIGHT OF HUMAN AND OF CHRISTIAN FAITHFULNESS MAY VERY POSSIBLY FOR A TIME INTENSIFY OR PRODUCE DANGER. Perhaps the people of Lystra would never have been “persuaded” to stone Paul, if Paul and Barnabas had not yesterday so faithfully sought to persuade them that they were but men like themselves. And probably the emissaries of Iconium and Antioch would not have dared to face the wild enthusiasm of Lystra, with their evil insinuation and malign attempts.
IV. GOD DOES NOT FORGET TO BE FAITHFUL TO THOSE WHO ARE FAITHFUL TO HIM. And Paul, who had wrought through the mighty power of God, miracles for the deliverance of others, is the subject of a miracle himself now. And it is the Divine favor, as no human minister of it served the occasion. Paul has been stoned, drawn out of the city; foe and friend take him for deadnay, perhaps he was so; if not, there was but a little “step indeed between him and death.” Yet he rises up, uncalled by human voice, unhelped by human hand, and comes into the city.
V. THE UNQUENCHED COURAGE OF PAUL. He does not now “flee to another city.” He comes into that city. He could well trust the God who had delivered him and would deliver him “in deaths oft.” And he was well prepared to echo the words of the psalmist, “This God is my God for ever and ever, and he will be my Guide even unto death.”
VI. THAT AGAIN AND AGAIN THE ENEMY OF CHRIST MAKES A HUMILIATING FAILURE OF IT. The enemy’s work is exposed and is undone. Christ triumphs with fresh manifestation. And his truth and glory are spread.B.
Act 14:21-28
The return home.
The furthest limit of the mission of Paul and Barnabas is not reached till their visit is paid to Derbe. After the recovery by miracle of Paul from his stoning, the next day he advances with Barnabas to Derbe. And after some time spent there and much work done, of which no details are given, the two apostles set their face homeward. And it is evident that the Spirit still leads them. For
I. WITH THOROUGH KNOWLEDGE OF THE GROUND, THEIR COURAGE FAILS THEM NOT. The apostles return by the route and the towns and cities by which they had come. It is wonderful, and indeed it is often of the merciful consideration of Heaven, how brave men may be toward unforeseen dangers and difficulties. How often, however, does courage vanish after a taste of real work and real difficulty! Not so now. The apostles will face again, if necessary, all which they had before encountered.
II. THEIR MINISTRY IS STILL RICH IN FRUITFULNESS. The object of the apostles follows closely in the tracks of the very well-ascertained needs of new converts. They would:
1. Confirm them.
2. Exhort them to steadfastness and endurance “even unto the end.”
3. They would tarry to instruct them in aspects among the deepest of the Divine lifethat men “must through much tribulation enter into the kingdom of God.” There were “musts” in the lilt, the journeys, the sufferings, the death of the great Captain of our salvation himself. And “musts“ there must be in the life and work and discipline of his followers.
4. They would also begin to organize Church life in place after place, and “ordain elders” in the new Churches.
5. They show an example of their faith in prayer and fasting and “commending“ individuals and Churches to the Lord, of their faith and of their life. All these activities of thought, speech, affection, and deed were tokens and were the trustworthy tokens of men who were still led by the Spirit, and who were still following that lead.
III. THEY BRING THEIR MISSION TO ITS CLOSE, AND THEMSELVES HOME TO THEIR STARTING–POINT, IN SO EXEMPLARY A MANNER.
1. They honor the Church of God’s appointment, by calling it together on their return to receive their report. Next to being the servants of Christ, we are the servants of the Church, and ought to hold ourselves so far forth answerable to it.
2. They do not carelessly forget or only slightingly remember how by the prayers and fasting of that very Church, they also, months and years before, had been commended to the grace of God.
3. They give, in some instructive, impressive, and reassuring detail, a rehearsal of
(1) “all that God had done with them,” and
(2) how indisputably God “had opened the door of faith unto the Gentiles.”
4. There awhile, in the holy fellowship of that Church, they rest from their harder labors. They recruit their souls in the healthy air and the genial comfort of that society, after years of fierce conflict and almost perpetual anxiousness and keen persecution. Happy servants, happy Church, “in the midst of whom God” is present, shedding light, peace, joy, upon all!B.
HOMILIES BY R. TUCK
Act 14:2
Hinderers of Christian world.
The apostle elsewhere expresses in a sentence what was the common experience of his missionary life. He says (1Co 16:9), “A great door and effectual is opened unto me, and. there are many adversaries.” And we must still accept the fact that, if we will do any special work, or manifest in work any energy or individuality, we shall soon have persons opposing, misrepresenting, and hindering us. Here, in the very outset of St. Paul’s missionary career, the influence of the “unbelieving Jews” is indicated, and this fanatical Jewish party persistently followed up the apostle wherever he went, trying to destroy his work and create prejudice against him. It may be saidWhat great things St. Paul would have accomplished if he had not been checked by these hinderers! But a deeper view of the influence permanently exerted on the Church by St. Paul’s life and writings would rather lead us to sayWhat sublime things St. Paul did accomplish in spite of the hinderers, and even out of the very impulse excited by their opposition; for in this, too, God made “the wrath of man to praise him”! More and more clearly is it now seen that a man’s moral nobility is gained, not by silent, unresisted growths, but by the steady, persistent, often imperiling, conflict with adverse influences and open foes. And that which is true in the individual life is true of the composite Church life. We may thank God that he has overruled, for the Church’s permanent good, the hinderers, the opposers, the persecutors. We may consider
(1) the sources whence hindrances come, getting illustrations from the older times, and making applications to our own;
(2) the influences which hindrances may have upon the mind and feeling of the workers; and
(3) the influences which they have upon the growth and progress of Christ’s Church.
I. THE SOURCES WHENCE COME THE HINDRANCES TO CHRISTIAN WORK, They have always come both from without and from within the Church; but our thought is new chiefly confined to hindrances coming from without. Hinderers are generally:
1. Persons of antagonistic disposition, who always take “the other side,” are quick to imagine some evil in everything attempted, see no good in anything with which they are unassociated, and have a sort of natural horror of things that are new.
2. Or persons who have strong religious prejudices, which they feel the fresh thing tends to undermine, and for which they consequently fight as if they were the truth of God.
3. Or persons who cling to doctrinal forms or to ceremonial rites, and fail to see that God may send forth floods of new life, too mighty to be kept within their prescribed riverbanks, and so they vainly try to hold back God’s floods.
4. Or persons who have no faith in the future, and cannot trust God to oversee and overrule the future, even as he does the present and has done the past.
5. Or persons whose temporal condition may be injuriously affected by the new enterprise; as illustrated by the shrine-makers of Ephesus. The phases which these hindrances take in modern life need to he carefully observed and thought out.
II. THE INFLUENCES WHICH HINDRANCES MAY HAVE UPON THE MIND AND FEELING OF THE WORKERS. Those influences, of course, differ according to the disposition of the workers. We may divide them into these classes.
1. Hindrances will dishearten and depress some. It is characteristic of some that they are sunshine workers, and give up easily when the least cloud-shadow passes across. These are usually weakly in body and nervously sensitive, and they need encouraging and the frequent kindly word.
2. Hindrances wilt keep up in some a “dogged persistency.” This expression is not the most graceful one, but no other so well expresses their condition of feeling. Like Nehemiah, they simply keep on, let other men talk, send messages, or do what they will; and if they say anything to the hinderers, it is only this, “We are doing a great work, therefore we cannot come down.”
3. And hindrances arouse some to new and nobler activity. The spirit of the soldier is in them, and the very presence of a foe, and the very difficulties of an enterprise, touch and awaken the noblest within them. Direct application to present-day Church-workers should be made, and the duty of resisting the undue influence of hinderers pressed home.
III. THE INFLUENCES EXERTED BY HINDRANCES ON THE GROWTH AND PROGRESS OF CHRIST‘S CHURCH. Apply to:
1. Internal growth in spirituality, in development of doctrine, in practical application of principle to details of life.
2. External progress. Hinderers give publicity to the Christian Church, calling the attention of many who would otherwise not hear of it. Hinderers waken the natural sympathy of men for a resisted and persecuted thing.
3. Hinderers increase the evangelizing and aggressive fervor of the Church, and so, by means of the hinderers, Christ’s kingdom steadily advances. Illustrate by the persecutions of the early Church, the history of English Protestantism, and the tale of Christian life in Madagascar. The Church may have “many adversaries,” but she learns how to make their very enmity her inspiration.R.T.
Act 14:15
No gods, only God.
The subject may be introduced by such a sketch of the incidents as will bring prominently forward these points.
1. The apostles wrought a miraculous healing.
2. Their act was seriously misconceived.
3. Pagan sentiments overwhelmed the Christian teaching.
4. The apostles most deeply felt the insult which the proposed sacrifice offered to the Divine honor and sole claim. Remember that the first and supreme truth to a Jew is the unity and spirituality Of God, and observe that this should be as firmly and jealously conserved by the Christian as by the Jew. One of the most marked features of the pious man in all ages is supreme jealousy of God’s sole honor. In describing the miracle out of which the incidents grew, the necessity for a moral preparation before we can receive Divine intervention and deliverance may be pointed out. Men may be set so as to receive, or so as to be indifferent to, God’s saving grace. Our Lord pleads thus, “Ye will not come unto me.” “The evident eagerness of this cripple marked him out to the quick insight of the apostle as one on whom a work of power could be wrought. It is evident on the face of the narrative that it was not every cripple or every sufferer that Paul would have attempted to heal; it was only such as, so to speak, met half-way the exertion of spiritual power by their own ardent faith.” Fixing attention on the serious error of the excited populace, and the earnest efforts of the apostles to correct it, we notice
I. THE NATURAL ARGUMENT FROM MIRACLES. We mean the first impulsive idea of them likely to spring up in men’s minds. Things that are evidently beyond human power must be wrought by Divine power, and persons by whom the wondrous work is wrought must be Divine persons. Such reasoning was strengthened by the legends and superstitions of heathenism, and it may be shown that there lingered in the particular district of Lycaonia, traditions of incarnations of the deity (see instances in the exegetical portion of this Commentary). But the first and natural argument from miracles cannot be sustained when knowledge is advanced and critical thinking gains power. That they are wrought by Divine power and signs of Divine presence is not the only possible explanation of them. Men properly test their so-called miraculous character, and then they test the agency by which they are wrought. Therefore God never bears upon men with the force of miracles alone, and we are led to consider.
II. THE RELATION OF MIRACLES TO TEACHING. This close and necessary connection the heathen could not see, and to this day many Christians do not see. A miracle is nothing standing by itself; it may be most valuable as related to, and the exposition or illustration of, some truth. Renan says rightly that the ancient heathen had no conception of a miracle as the evidence of a doctrine. And Archbishop Trench points out that our Lord’s miracles are never called merely wonders, “because the ethical meaning of the miracle would be wholly lost were blank astonishment or gaping wonder all which they aroused. They are also ‘signs’ and pledges of something more than and beyond themselves.” It may be urged that miracles are never wrought save for the sake of the truth. Even when they are at first sight attestations of a person, they confirm our faith in him only for the sake of the truth which he brings, and they only fulfill their mission when they produce in us receptivity to the truth taught. This is fully illustrated in the incidents connected with our text. The people stayed with what the miracle seemed to say concerning the persons Barnabas and Saul. The apostles earnestly urged that the miracle was but designed to open their hearts to the truth. Much of the difficulty felt concerning the miraculous, would be removed if we dwelt more fully on its moral use, as producing a receptivity for the truth.
III. THE TEACHING OF THIS MIRACLE CAME OUT MORE CLEARLY THROUGH THE MISTAKE MADE CONCERNING IT. It had been designed to aid in securing attention to the apostles’ message as sent from God. It came to be a means of correcting men’s fundamental error on the being of God. Ordinarily the truth received may be left to push out cherished error. Monotheism, conceived from the Christian standpoint, will of itself destroy all polytheistic conceptions. But sometimes fundamental doctrinal errors need to be resolutely dealt with. The apostles dare not dishonor their Master by permitting a vital error to be cherished. So, at the utmost Personal peril, they declare that there are no gods; there is only God; and that they themselves are only men, his servants, who are permitted to put forth gracious power, as a persuasion to men to receive his blessed message of pardon and life.R.T.
Act 14:16
God’s ways with the nations.
Attention is called to the sentence, “Who, in times past,” or in bygone generations, “suffered all nations,” or all the heathen, “to walk in their own ways.” On this sentence Olshausen writes, “In the first place, Paul contrasts the present time, as the time of the Messiah, with former times, in which the heathen world, with no such light as the Jewish nation possessed, lived on in their own ways. In this thought is to be found the apology for the design of the people of Lystra, so blasphemous considered in itself. But again, this situation of the Gentile world was not sufficient to free them altogether from guilt, for Nature herself, with all the wonderful arrangements which she exhibits, furnished the means of rising to the idea of the true God, who summoned the whole fabric into being.”
I. GOD HAD “WAYS WITH THE NATIONS.” A common sentiment has long prevailed that God altogether left the heathen nations alone, doing nothing for their intellectual or their moral life, and only preserving their physical being by his providence. It is a sentiment which can only be cherished so long as men do not think, and so long as they limit the teachings of the Divine Word by their prejudices. “The God of the whole earth must he be called,” and “all souls are his.” If they are his, he must be concerned in their well-being in every respect, and can never have stood aloof from their mental, moral, and spiritual needs. It pleased God to grant a special revelation to the Jews for the whole world’s sake; but this does not assume that he gave no revelations at all to others. In comparison, God’s ways with the nations may be called a “leaving them to their own devices;” but he watched over them while thus carrying out self-devised plans, and overruled even this to become a kind of preparation for that gospel revelation which could be made to the whole world. Each nation worked out a great experiment; we cannot always be sure what each experiment was, but we can see it precisely in some cases. It may have beenCan man’s final good come through his imagination, or through his intellect, or through his artistic taste, or through his governmental faculties, or through his activities and energies? Put generally, we may say that God’s ways with the nations were to let them be free to find out for themselves whether in man’s own nature there was any power by which he could free himself from sin and secure the perfection of his being. Such an experiment or series of experiments had to be made in the interests of the whole race, and only when the failure of all such experiments was well proved could the revelation of salvation for men by a Divine intervention be made. Man must find out that he cannot save himself before he will be willing to look up and say, “Lord, help me!” The following passage from F. W. Robertson expresses the same view of God’s ways with the nations in another and a suggestive form:”Recollect that the Bible contains only a record of the Divine dealings with a single nation; his proceedings with the minds of other peoples are not recorded. That large other worldno less God’s world than Israel was, though in their bigotry the Jews thought Jehovah was their own exclusive propertyscarcely is, scarcely could be, named on the page of Scripture except in its external relation to Israel. But at times, figures as it were cross the rim of Judaism, when brought in contact with it, and passing for a moment as dim shadows, do yet tell us hints of a communication and a revelation going on unsuspected. We are told, for example, of Job; no Jew, but an Arabian emir, who beneath the tents of Uz contrived to solve the question to his heart which still perplexes us through lifethe coexistence of evil with Divine benevolence; one who wrestled with God as Jacob did, and strove to know the shrouded Name, and hoped to find that it was love. We find Naaman the Syrian, and Nebuchadnezzar the Babylonian, under the providential and loving discipline of God. Rahab the Gentile is saved by faith. The Syro-phoenician woman by her sick daughter’s bedside, amidst the ravings of insanity, recognizes, without human assistance, the sublime and consoling truth of a universal Father’s love in the midst of apparent partiality. The ‘Light which lighteth every man that cometh into the world’ had not left them in darkness.” How this may be applied to God’s ways with heathen nations now requires to be thought out. The universal revelation in Christ Jesus yet requires to be universally made known.
II. GOD‘S WAYS WITH THE NATIONS WILL BE ULTIMATELY VINDICATED. To their view and to our view there is much that seems to need vindicating. For instance,
(1) is there not much sign of favoritism in the Divine ways?
(2) do not multitudes of men morally perish while God withholds from them his revelation?
(3) however the experiment may serve the great interest of the race, it brings the ruin of the individual; and
(4) the darkness into which man sinks when left alone is so awful that even the gospel light seems powerless to dispel it. In such ways we find utterance for our questionings and doubts. And yet already God’s ways are being justified.
1. We are getting fuller and worthier conceptions of the Divine Being himself, which bring a most restful assurance that what he does for all his creatures is more than right, is lovingly right.
2. Philosophy is helping us to a truer knowledge of the individual man, and of the purpose of race and climatic diversities of man, and enabling us to conceive how God may deal with humanity as a whole, and with each part in the interests of the whole.
3. The Christian revelation declares that the mystery of earth will be unfolded by-and-by, and will even pass out of our thought as we contemplate the exceeding glory of its perfected redemption.
4. Christian missions are spreading the one saving revelation of God amongst the nations in a way that assures of the coming fulfillment of our largest hopes. Till the day of vindication fully dawns, we must strive to understand better God’s ways, and above all to make full present response to God’s grace in Christ Jesus as revealed unto us.R.T.
Act 14:17
The witness of harvest-times.
For the point as presented to a very different audience, see Rom 1:19, Rom 1:20; Act 17:28. It has been remarked that the Greek words here used by the apostle are “so distinctly rhythmical that they suggest the thought that St. Paul quotes from some hymn of praise which he had heard in a harvest or vintage festival, and which, as with the altar to the Unknown God at Athens, he claims as due to him whom men ignorantly worshipped.” A sentence from Neander may give the key-note to the sermon. He says, “The whole creation, as a revelation of God, especially of his almightiness and goodness, is designed to arouse the spirit of man to a perception of the inward revelation of God.” Introduce the subject by a picture of the scene connected with it. An occasion was made for declaring the relations of nature with religion. Fix thought on the one nature-scene of harvest, and apply St. Paul’s teaching; first showing how fully in harmony with his views this representation was, and what support Holy Scripture gives to it.
I. GOD MAY SPEAK TO HIS CREATURES BY THE VOICE OF NATURE, AND HE DOES THUS SPEAK TO THEM ALL.
1. God must use some agency in revealing his mind to his creatures.
2. The agency he uses must be in relation to our bodily senses.
3. It need not be fashioned into precise words, because man’s heart can be reached through the eye, the ear, the taste, as well as by verbal statements. Illustrate the impressions of beautiful landscape, music of the waters, thunderstorms, etc. Any of the things that man can feel God can use to convey his mind and message to him. The voices of God in nature are translated for us by our poets, who areif they fit into their true missionministers of God’s will to men, or rather, ministers revealing God himself to men. See how the psalmist recognizes the universal witness of this nature-voice: “Their sound is gone out through all the earth, their words to the end of the world;” and apply especially to the harvest-time of earth, which knits the millions of earth together in the joyful recognition of God’s loving care and providing mercies.
II. WHAT OF THIS NATURE–WITNESS TO GOD MAY ALL MEN RECEIVE?
1. The truth of the Divine unity; for it is plain to all that nature is a designsome one person’s design. Its perfect harmonies suggest this. And increasing knowledge corrects the notion of two agents, which men have been tempted to accept, when impressed with the seemingly injurious forces working in nature. Science, in making more plain the perfect harmony of all nature-forces, is giving her testimony to the unity of God. And then comes on us this consideration: if there be but one God, our supreme concern is to be in right relations with him.
2. The truth that he is infinite in power; for nature shows us that he is infinite in resources.
3. The truth that he is infinitely good; for nature shows him to us fitting all things together to secure the general well-being. Nature suggests the attractiveness and beautifulness of God.
III. WHAT MORE THAN THIS CAN NATURE WITNESS OF GOD TO THE CHRISTIAN? The Christian man comes back upon nature with the illuminations of that higher and fuller revelation which has for a time absorbed himfrom the vision of God, manifest in Christ Jesus, which was so glorious as for a while to occupy his thought and feeling wholly. But coming back with these new thoughts of God, he finds Nature has new voices and new messages, and her provisions tell him:
1. Of God’s care.
2. Of God’s long-suffering and mercy; for he knows now that man has no deserts upon which he might claim, and positive ill deserts which might reasonably lead to the removal of his common every-day mercies.
3. Of God’s great love to man’s soul, which seems shown by its overflow in God’s gracious provision in nature for all the wants of his body.
4. Of God’s faithfulness to all his promises, which are assured in his yearly fulfillment of that earliest promise that “seed-time and harvest shall not cease.” Press, in conclusion, how St. Paul urges that the proper influence of nature is a constant and mighty persuasion to turn from all our vanities to the loving and hearty service of the one living God, and to accept of the full salvation which he has provided in the person of his Son Jesus Christ.R.T.
Act 14:22
Through tribulation to the kingdom.
The force of a man’s preaching must, to a great extent, come out of his personal experiences, and new experiences will give his preaching new force. This is illustrated in the associations of our text. The apostle was in measure fitted, by all he had borne and suffered, for exhorting the disciples and comforting and confirming the Churches; but he had just passed through a new and almost overwhelming experience. Excited by Jews from Antioch and Iconium, the people at Lystra had violently stoned Paul, and, thinking they had killed him, had dragged his body outside their city gates. “Paul, liable at all times to the swoons which accompany nervous organizations, had been stunned, but not killed; and while the disciples stood in an agonized group around what they thought to be his corpse, he recovered his consciousness, and raised himself from the ground.” But he must have been terribly bruised and suffering, and it would seem that he never fully recovered the effects of this scene. This new experience had put a new tone of tenderness upon his ministrations; and, when visiting again the Churches, he could add this new assurance, “that we must through much tribulation enter into the kingdom of God.” His thought has been familiarized to the Christian mind by the verse
“The path of sorrow, and that path alone,
Leads to that land where sorrow is unknown.”
I. TRIBULATION AS PART OF OUR HUMAN LOT. “Man is born to trouble as the sparks fly upward.” It is often said that a world of sinners must be, and indeed had better be, a world of sufferers. Troubles take a variety of forms, but they come into every individual life and into every form of associated life. They are necessary results of:
1. The disorder which man’s sin has produced in God’s world.
2. The lost self-control which sin has occasioned to each man.
3. The willfulness which persists in adjusting human relations to man’s idea and pleasure, rather than according to God’s order.
4. The hereditary evils left from the past of men’s iniquity.
II. TRIBULATION AS TAKEN UP INTO THE DIVINE MINISTRY. This is at once sealed and explained by the word “tribulation,“ as the Christian synonym for earthly troubles. The Latin origin of the word, as taken from tribulum, the threshing-roller, should be explained. The SORROWS of life may seem but as the crushing of a great roller; they are but the separating of the chaff from the wheat, and the gracious means by which the sufferer is sanctified. The Christian system proposes no less a thing than the full recovery of a man from sin and his full confirmation in holiness, and it uses a variety of agencies for the perfecting of its work; but it should ever be a wonder and a joy to us that it should propose to take over the whole burden of human sorrow and trouble, and use even it for effecting its blessed design. So, though no affliction can, even to the Christian, seem other than grievous, not joyous, yet we may be sure that God’s handGod’s good handis upon it all, and that “afterward it will yield the peaceable fruits of righteousness, if only we are duly exercised thereby.” And at last it even comes to be the glory of the Christian that he is under God’s tribulum; and the glory of the Christians by-and-by that “they have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.”
III. TRIBULATION AS RELATED TO THE KINGDOM WE HOPE TO ENTER. Whether we conceive the kingdom as entered now or as to be entered when we pass from earthly spheres, the one essential feature of it is holiness, full deliverance from sin. That kingdom “nothing entereth that defileth or that maketh a lie.” As a matter of actual experience, it may be urged and illustrated that the “meetness for the inheritance of the saints in light” can only be wrought out of trouble. Trials, testings, discoveries of secret sins, even the humiliations of affliction, bear directly on the fitness for the kingdom. When we feel what heaven is, we find out what a great work is to be done to meeten us for it.R.T.
Act 14:26
Prayer as a recommendation to the grace of God.
The Syrian Antioch is here referred to as the place “from whence the two great missionaries had been recommended to the grace of God,” and from Act 13:3 we learn in what this recommendation to the grace of God consisted: “And when they had fasted and prayed, and laid their hands on them, they sent them away.” We fix attention, then, on the point that we know what were the prayers of these Antiochene disciples. They were intercessory prayers, and they lovingly commended the Christian laborers to the grace of God. When prayer, for any reasons, cannot be precise and definite request for particular things, it can still be offered, and take this every-way satisfactory form, a commendation of those for whom we pray to the grace of God. We may show how
(1) such a kind of prayer may satisfy our love and our longing for the good of others; and
(2) how it may secure for them even better blessings than any precise requests, based only on our thought of their well-being. What can we do so well for our friends as bring down over them the hallowing shadow of the Father-God?
I. SUCH PRAYER MAY SATISFY OUR LOVE AND LONGING FOR THE GOOD OF OTHERS. For, after all, just the one thing we want for them is to have God for their portion. No requests for temporal blessings can adequately express our hearts’ desires. Ask what we may, we feel that we have not asked enough or asked the best things. So we get no rest in prayer for others until we learn simply to commend them to the grace of God. The same may be shown by pointing out that our knowledge of cur friends’ needs is never adequate, and we may make serious error by asking unsuitably. There can be no mistake if we ask for them God’s grace.
II. SUCH PRAYER SECURES THE REST BLESSINGS FOR OUR FRIENDS. For in having God they have all. To be within the grace and keeping and supply of God is to have the best blessings, in fittest adaptations. Illustration should be taken from the first missionary journey of Barnabas and Paul. They were prospered and preserved because they were within the grace of God.R.T.
Act 14:27
“The door of faith.”
The narrative of the returned missionaries, as given to the assembled Church at Antioch, took two formsin part it was a personal narrative of what they had done and suffered; and in part it was a report of the acceptance which the gospel message had received in the countries they had visited. And in this part of their account, one thing appeared to them to be of peculiar interestGod had manifestly “opened the door of faith unto the Gentiles.” The expression is a sufficiently striking one to be made the subject of earnest meditation. Two ways of explaining it may be suggested.
1. God had given them large and free access to the Gentiles for the preaching of the faith in Christ.
2. God had manifestly made faith, not circumcision, the ground of admission to his kingdom; and so the Gentiles could be saved. Gospel privileges were offered to everyone that believed. For St. Paul’s use of this figure of the “door” variously applied, see 1Co 16:9, 2Co 2:12; Col 4:3; and comp. Rev 3:8. The figure is a suggestive one. The special favor of God had been enjoyed by the Jews, and in a manner limited to them. They had been, as it were, shut up with God in his house; none else might come in, for the door was shut. But now, in the greatness of God’s mercy to men, he had opened the door, made a new and most gracious condition of admission, and invited “whosoever would” to enter in. The grace of this was too surprising to the Jewish mind, and it was a long time ere it could receive the truth. Such testimonies as Barnabas and Paul brought from Gentile lauds did much to establish the free right of all believing men to enter the one Father’s house, through his graciously opened door.
I. THE CHRISTIAN MISSIONARIES FOUND FREE ACCESS TO THE GENTILES. They had gone forth fully understanding that the door was open to preach the gospel to the Jews. They knew that, wherever they went, they could enter the synagogues, expound the Scriptures, and preach Christ; but events that happened brought home to them the conviction that Jewish privileges were no longer exclusive, and that God had “granted unto the Gentiles also repentance unto life.” Recall the incidents which brought to the missionaries this conviction. They found Divine providence leading them to speak to Gentile audiences. They found that Divine grace had been before them, creating in the Gentile mind a preparedness for and a susceptibility to the gospel message. And they found that the condition of entrance into the new gospel standing and gospel privileges was one which the Gentiles could meet, since faith is common to human nature, and in no sense special to any one race. It would even seem that the missionaries felt their work among the Gentiles to be more hopeful than that among the Jews. And it led them to cherish serious thoughts about the vast work to be done among the Gentile nations, now God had so evidently opened the door to them all. Illustrate from the way in which the Church of Christ has been led on to preach the gospel to one nation after another, by the opening of providential doors; especially illustrating from China, and more recently Central Africa. The inspiration of Christian missions is this fact, “God has opened the door of faith unto the Gentiles.”
II. THE CHRISTIAN MISSIONARIES HAD LEARNED TO DECLARE THAT FAITH, AND FAITH ALONE, WAS THE GROUND OF ADMISSION INTO GOD‘S KINGDOM, They addressed an audience that was still largely under Jewish mental bonds. Even the early disciples seem for a long time to have cherished the idea that Christianity was only a reformation of Judaism. The very apostles could not readily accept the truth of salvation by faith alone. They thought that at least the Jewish requirement of circumcision must be made. But Barnabas and Paul rendered their testimony to the fact of their finding the “faith-condition” quite sufficient. They had required no other of their Gentile converts, and God had sealed them by the gift of his Spirit, and they had manifested every sign of the true Christian life. Faith is the only door into the kingdom, but there is no entrance save by this door. Still the gospel message is, “Believe on the Lord Jesus Christ, and thou shalt be saved.”R.T.
Fuente: The Complete Pulpit Commentary
Act 14:1. Of the Greeks Several writers suppose that these were proselytes of the gate; but it seems more probable that they were Gentiles of the place, who, though they did not usually attend the synagogues, yet might be drawn thither by the fame of such extraordinary teachers as Paul and Barnabas.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 14:1-2 . ] at the same time, simul (Vulg.), , Hesych. Comp. 1Sa 31:6 , and examples in Kypke, II. p. 69 f.; Schaefer, ad Bos. Ell. p. 210.
] see on Act 11:20 . Comp. Act 18:4 ; Act 18:6 . Yet here those Gentiles only are meant who were in connection with Judaism as proselytes of the gate (comp. Act 13:43 ), and thus had not by circumcision laid aside their Greek nationality. This limitation is required by the context; for they are present in the synagogue, and in Act 14:2 the are distinguished from them, so that they occupy a middle place between the and the .
] in such a manner , so effectively.
] refers to the preceding , as in Joh 3:16 . Often so in Greek writers, e.g. Xen. Mem. i. 2. 1; Sturz, Lex. IV. p. 623.
(see the critical remarks), having refused obedience (by unbelief).
.] they made evil-affected , put into a bad frame of mind, i.e. ad iracundiam concitaverunt (Vulg.), like the German phrase, “sie machten bs.” This meaning, not in use with Greek writers, nor elsewhere in the N.T. or in the LXX. (Psa 106:32 ?) and Apocr., occurs in Joseph. Antt. xvi. 1. 2, 7. 3, 8. 6.
.] refers to . . . conjointly. Both were hostilely directed against the Christians .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
E.OCCURRENCES IN ICONIUM AND LYSTRA. THEIR RETURN, AND THE TERMINATION OF THEIR JOURNEY
Act 14:1-28
I. Their successful labors in Iconium, until ill-treatment compels them to flee from the city; they proceed to Lycaonia
Act 14:1-7
1And [But] it came to pass in Iconium, that they went both [om. both] together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. 2But the unbelieving1 Jews stirred up the Gentiles, and made their minds evil affected [Jews excited and imbittered the souls of the Gentiles] against the brethren. 3Long time therefore abode they [Now they abode there a considerable time,] speaking boldly [openly with confidence] in the Lord, which [who] gave testimony unto the word of his grace, and2 granted signs and wonders to be done by their hands. 4But the multitude of the city was divided: and part [some, ] held with the Jews, and part [others, ] with the apostles. 5And when there was an assault [a movement] made [on the part] both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6They were ware [became aware] of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto theregion that lieth round about: 7And there they preached the gospel.
EXEGETICAL AND CRITICAL
Act 14:1-3. And it came to pass. , that is, simul [as in Vulg.; , Hesych.; comp. . . Act 3:1. (de Wette).Tr.]. They so spake (), that is, in such a manner, and with such success, that large numbers of the Jews and of the Greeks became believers; the latter are to be supposed as also being present in the synagogue and are, therefore, proselytes, in the wider sense of the term. But those Jews who, at that time, remained unbelievers, and were disobedient () to the saving will of God, endeavored to excite the animosity of the pagans against the brethren, that is, not merely against the two missionaries, but also against the newly converted Christians in the city. They did not, however, immediately succeed, but Paul and Barnabas were, on the contrary, enabled during a comparatively long period, to continue their labors in Iconium without interruption. [The , as usual (see Act 11:19) takes up the narrative which had been interrupted. (Alf.)Tr.]. They boldly proclaimed the Gospel , sustained by the Lord, that is, by the protection and blessing of Christ [boldly in the Lord, which boldness was grounded on confidence in the Lord (Alf.). For with the dat., see Winer: Gram. N. T. 48 c.Tr.]. They thus spake, in so far as the Lord bore witness by acts to the word of his grace which they proclaimed, and enabled them to perform both miracles of healing and also other signs.
Act 14:4-7. But the multitude of the city was divided.That seed of distrust and malice, however, which the Jews had sown, had germinated in the mean time, and begun to bear fruit. It led to the formation of parties in the populous city, and while some of the inhabitants adopted the views of the imbittered and hostile Jews, others attached themselves to the apostles. The opposition of the Jewish party assumed a distinct character, and, at length, its members united with the rulers and those Gentiles whose passions they had excited, in secretly devising violent measures against the two strangers who had preached to them. ( cannot here signify an assault actually made, for, according to Act 14:6, the two men retired before the storm burst forth; the interpretation of the word, on the other hand, as a plot, is not sustained by the usus loquendi, whereas , in the sense of impetus, explained as a strong impulse, very frequently occurs). [Dicitur etiam de impetu animi, consilio, proposito. (Kuinoel). Numerous references to passages in the classic writers, are furnished by Kuinoel and Meyer. See also Jam 3:4.Tr.]. The cannot be the civil authorities of the city (Ewald: Ap. Zeitalt., p. 425), for they would not have sanctioned tumultuary proceedings ( . ), but would have adopted legal measures, such as banishment, etc. But perfectly accords with the Jewish mode of thought [rather than with that of pagan magistrates.Tr.], and would therefore conform to the views of the rulers and elders of the synagogue. The apostles fortunately obtained intelligence of the purpose of their enemies, and deemed it proper to flee before an outbreak occurred. They took refuge in the cities of Lycaonia, which constitutes a whole only in an ethnographical, and not in a political aspect. [The district of Lycaonia extends from the ridges of Mount Taurus and the borders of Cilicia, on the south, to the Cappadocian hills, on the north. (Conyb. and H., I. 199.Tr.]. These cities were Lystra, in a south-easterly direction from Iconium, and Derbe, which was still further to the south-east. The latter was a small town at the foot of the Isaurian range. Both lay north of Mount Taurus, and to them the apostles retired, with the intention of preaching the Gospel at those points and in the vicinity.
DOCTRINAL AND ETHICAL
1. Paul and Barnabas were not deterred by the circumstance that the malice and intrigues of the Jews had driven them from Antioch, from proceeding to another spot and again entering a synagogue immediately, in order to preach the Gospel to the children of Israel. For the divine necessity (Act 13:46) is not brought to naught by the opposition of men. God abideth faithful; he cannot deny himself. 2Ti 2:13; Rom 3:3; Rom 11:29.
2. Here, too, we see that it is really the exalted Redeemer who performs all things. Paul and Barnabas are his messengers and instruments; they convey his Gospel; they speak the word of his grace ( , prclara definitio evangelii (Bengel); and it is he who gives testimony to their words, as a faithful witness, by signs and wonders. Even as Jesus himself taught and imparted life, so, too, he enables his messengers to infuse life into others, and perform miracles of healing: it is the Lordthe word is the Lords word. These miracles are wrought , by their hands. They impose their hands, and the sick are restored to health, but they are not the authors of these works, and this miraculous, healing, and life-giving power, does not reside in them. It is He who performs the works; they are simply his instruments.
HOMILETICAL AND PRACTICAL
Act 14:1. And it came to pass in Iconium, etc.The persecution which the apostles suffered in Antioch, effected simply a change of place, not of purpose. The same work which they commenced in that city, they resume in Iconium. The sentiments and the labors which occasioned them so much suffering in Antioch, continue to be precisely the same. (Ap. Past.).Nor do they now refrain from visiting the synagogues; neither their love to their people, nor their courage, has been diminished by their painful experiences among the Jews.
Act 14:2. But the unbelieving Jews, etc.He who is not willing to obey the truth himself, is easily tempted to seduce others from it. The words: Ye entered not in yourselves, and them that were entering in ye hindered, [Luk 11:52], were ever afterwards applicable to the envious Jews. (Rieger).Pilate and Herod, Jews and Gentiles, soon come to an understanding, when the object isto persecute Jesus and his truth. (Starke).Against the brethren. Luke here applies this endearing name of brethren to the Christians, because nothing was more hateful to the unbelieving Jews, than that believing Jews, and believing Gentiles, should constitute one holy brotherhood in Christ. (Besser).
Act 14:3. Long time by their hands.When the servants of God honor Him by boldly bearing witness to His truth, God often honors them in return, by extraordinary manifestations of His divine protection and blessing. 1Sa 2:30. (Starke).The Lord always possesses the means to put his enemies to silence. Even if the Jews succeeded in casting suspicion on the words of the apostles, all men now beheld workssigns and wonderswhich were wrought in public, and which powerfully appealed to the judgment and the hearts of the Gentiles whom the Jews had stirred up. (Williger).The apostles were not eager to work miracles, for we see that the blessings which their office conferred on the people of Iconium, proceeded simply from the preaching of the Gospel; a large number had been converted, before any miracle was performed. They continued to preach, and God wrought the miracles in order to affix a sign to the preached word of his grace. (Ap. Past.).The Book of the Acts is not a chronicle of miracles, but a mirror of grace. (Besser).
Act 14:4. But the multitude was divided.Such a division is by no means wholly unacceptable to a faithful teacher; the Lord Jesus, indeed, says that he came into the world in order to produce such a division [Luk 12:51]. The Lord fulfils that saying, whenever he convulses the kingdom of darkness through the agency of his servants, creates a salutary disturbance, and teaches men to depart from iniquity. He will hereafter, on the day of judgment, exercise his awful authority, and make that division complete. (Ap. Past.).
Act 14:5. And when there was an assault made, etc.After sufficient time had been granted to the apostles for scattering the seed in Iconium, God permitted a storm of persecution to burst forth, doubtless with the design that the seed should be carried further, and be wafted to Lystra and Derbe. (Ap. Past.).How wonderful are the ways of God, both when his people conquer, and when they succumb! Even when they seem to succumb, they are not defeated. Here, the apostles regard the intelligence concerning the plan devised by their enemies, simply as a divine passport that enables them to continue their journey. (Williger).
Act 14:6. And fled.We should not always quietly submit to shame and disgrace; still, we must learn to distinguish which course will most of all promote the honor of God. (Quesnel).
Act 14:7. And there they preached the gospel.The apostles did not spend their time in uttering complaints respecting the wrong which they had suffered, but, with a cheerful spirit, resumed at once the work which God had assigned to them.(Rieger).
On Act 14:1-7. The word of God does not return unto him void [Isa 55:11]: for, I. It is always received by many in faith, Act 14:1, when it is proclaimed with boldness and in purity, Act 14:3, and is accompanied by the signs of a holy walk and of self-denying love, on the part of its heralds, Act 14:3; even if, II. All men do not receive it, Act 14:4, since the malice of some restrains others from believing, Act 14:2, and all men of an ungodly spirit combine in opposing the Gospel, Act 14:5; but, III. Even such hostility becomes the means of extending the word more widely, Act 14:6-7. (Lisco).When they persecute you in one city, flee ye into another [Mat 10:23]: I. Those who preach the Gospel to pagans, should not obstinately continue their work, when the word is persecuted (that is, when renewed efforts would be equivalent to tempting God); II. Persecution should not deter them from making new attempts (id.).Genuine martyrdom: I. In what does it consist? (a) Not in the great extent of external sufferings which man endures for the sake of faith, but in the measure of fidelity which he exhibits for Christs sake. (b) The apostles discharge the duties of their office with perseverance and joyful courage, Act 14:1; Act 14:3, and thus demonstrate their fidelity. (c) They retire from the post which they had learned to love, as soon as they understand that the Lord no longer called for their services there, Act 14:5-6. II. Why is it so painful to endure? (a) Because it exhibits no features which can gratify a carnal self-love. It lacks a halo in the eyes of the world, since fidelity assumes an ordinary and unostentatious garment. (b) Because it completely crushes mans own will. The apostles would possibly have preferred to die rather than to flee, even as John the Baptist might have found it easier to engage in self-sacrificing labors of the most painful kind, for Christ, than to pine away in inaction-in the prison. III. Wherein does the blessing which attends it consist? (a) Through its means the will of God, and not that of man, is done. (b) Hence, it produces the richest fruits of every kind; thus, the preaching of the apostles produces faith, Act 14:1; the Lord gives testimony to them, Act 14:3; their flight is a source of blessingthey carry the word to a wider field of labor, Act 14:6. (Lisco).Divisions in the church which are salutary in their influence, Act 14:4 : I. The cause that leads to themthe faithful and fearless preaching of the divine word, which is quick, and powerful, and sharper than any two-edged sword. [Heb 4:12]. II. Their resultsthe church undergoes a sifting process; the real sentiments of the heart are manifested; it is during the struggle that truth demonstrates its value, that faith reveals its power, that love exhibits new energy, and that the church is edified.Under what circumstances is the flight of a servant of God allowable? I. After the contest, as in the case of Paul and Barnabas (Act 14:1-4), but not previously, as in the case of Jonah; II. In obedience to the Lord, but not in consequence of the fear of man, or of a carnal love of ease; III. With weapons in the hand; (so the apostles continued to preach, with faith and boldness, and never dropped their weapons). IV. In order to enter a new battle-field (Lystra and Derbe), but not to seek a place of rest.The servants of God conquerors, even when they succumb: I. Internally (their faith and courage are firmly maintained, in the midst of external afflictions and shame); II. Externally (the righteous cause cannot be ruined; when oppressed in one place, it finds a refuge elsewhere; even when prostrated, it arises with augmented power;) III. Eternally (to faithful soldiers of the cross, a heavenly crown of victory is promised.)
Footnotes:
[1]Act 14:2. is far better sustained [by A. B. C. Cod. Sin., and adopted by Lach., Tisch., Born., Alf.] than [of text. rec., from E. G.Tr.]
[2]Act 14:3. [ before , found in C. G. and inserted in text. rec., is omitted by Griesb., Lach., Tisch., Alf., in accordance with A. B. D. E., Vulg., thus making the clause which begins with . epexegetical of the preceding, i. e., by granting, etc.; Cod. Sin. omits but reads , as if expressed its subject, and the two words were in the gen. absolute.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
Paul, and Barnabas, preaching in the Synagogue, are opposed by the unbelieving Jews. Paul healeth a Cripple. The Multitude are astonished, and are for offering to the Apostles divine Honors. Certain Jews from Antioch persuade the People, and Paul is stoned. He recovers, and, with Barnabas, departs from Antioch.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. (2) But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. (3) Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. (4) But the multitude of the city was divided: and part held with the Jews, and part with the apostles. (5) And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, (6) They were aware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and into the region that lieth round about: (7) And there they preached the gospel.
Iconium was the chief city of Lycaonia, a province in the lesser Asia. Here the Apostles, Barnabas and Paul had fled, as Christ directed them, from the persecutions raised against them, Mat 10:24 . But here the same conflicts they had to encounter. How full of rage is Satan! He knoweth that he hath but a short time, Rev 12:12 . But, Reader! do not fail to remark, that though men, or devils, oppose the cause of Christ, that cause cannot fail. The Lord always hath, and always will, as is here said, give testimony to the word of his grace, and fail not to bring home his redeemed to his everlasting kingdom. There is nothing doubtful in the final issue of the Church of Christ. No peradventures, or uncertainties. All that the Father hath given to me (said Jesus) shall come to me, Joh 6:37 . Jesus is pledged for their eternal safety. So that not one of them can be found wanting, when he maketh up his jewels, Mal 3:17 ; Joh 17:2
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Spiritual Forces
Act 14:23
My text is rich in the suggestion of the main influences by which the Christian life should be guarded and stimulated, and by which it may be caused to receive an influx of power.
I. The influence to which my text first calls attention is that of spiritual leadership. The two great apostolic missionaries saw to it that they did not leave any of these Churches before they had arranged in each a definite spiritual leadership, which should afford guidance, direction, and spiritual instruction to the general body of the converts, and furnish personal leaders in every good word and work. The progress of a community depends largely upon its possession of large-hearted, far-sighted, and strong-willed leaders. Carlyle’s affirmation that the history of the world is the history of its great men may require qualification, but the essence of it is true. The duty of leadership does not begin and end with the appointed officers of a church, nor can a man evade the obligation of spiritual leadership by not occupying an official position.
II. In addition to appointing spiritual leadership in these Churches, Paul and Barnabas employed on their behalf the forces of spiritual intercession and sympathy. They ‘prayed with fasting’. We need to renew our faith in the efficacy of prayer. There is much in it that we cannot explain; yet even the world of science is beginning to perceive that the influence of mind upon mind, and of spirit upon spirit is as comprehensive as it is mysterious, and that subtle forces wing their way from man to man without regard to time or space. Experience has demonstrated that the ‘fervent prayer of a righteous man availeth much in its working’.
III. The cardinal power in which Paul and Barnabas trusted was the grip of the Lord Christ upon the believing soul. It may be asked, if the grip of the Christ upon the believer is sufficient, why should we trouble to exort subsidiary influence? The need arises from the fact that the human spirit is not coerced even by the grip of the Christ. God is the perfect Comforter of the human soul: yet he has ordained that man’s reception of that comfort shall be greatly influenced by the ministrations of human sympathy. Similarly, the hand of Christ is the perfect security for the believer; but He has ordained that the grip of that hand shall be more fully realised through the leadership of human hands, and through the earnest power of human prayers.
John Thomas, Concerning the King, p. 115.
References. XIV. 23. Expositor (4th Series), vol. i. p. 349; ibid. (6th Series), vol. ii. p. 298. XIV. 24. Ibid. vol. x. p. 1. XIV. 27. J. G. Paton, Christian World Pulpit, vol. xlv. p. 277. Church Family Newspaper, vol. xv. p. 652. J. Hedley, Christian World Pulpit, vol. lxxfi. p. 26. Expositor (6th Series), vol. iv. p. 115. XIV. 27, 28. J. Travis, Christian World Pulpit, vol. lxi. p. 310. XIV. 28. Expositor (6th Series), vol. i. p. 78. XV. Expositor (5th Series), vol. ii. p. 104; ibid. vol. iii. p. 175; ibid. vol. iv. pp. 43, 58. XV. 1. F. D. Maurice, The Acts of the Apostles, p. 223. XV. 1, 2. Expositor (5th Series), vol. iii. p. 94; ibid. (6th Series), vol. xi. p. 457. XV. 1-24. Ibid. vol. ii. p. 117. XV. 1-33. Ibid. vol. vii. p. 326. XV. 5. Ibid. (6th Series), vol. vii. p. 457; ibid. vol. viii. p. 76. XV. 6. H. Wace, Christian World Pulpit, vol. lviii. p. 198. F. D. Maurice, The Acts of the Apostles, p. 232. XV. 8. Expositor (5th Series), vol. vii. p. 141. XV. 9. Spurgeon, Sermons, vol. xxiii. No. 1350. XV. 11. Ibid. vol. xiii. No. 765. XV. 12. Expositor (6th Series), vol. v. p. 246. XV. 15-17. Ibid. p. 85. XV. 16. Ibid. vol. x. p. 377. XV. 17. Ibid. (4th Series), vol. iii. p. 120; ibid. (6th Series), vol. v. p. 46. XV. 18. A. T. Pierson, Christian World Pulpit, vol. xlix. p. 331. Expositor (4th Series), vol. i. p. 32. XV. 21. Ibid. vol. ii. pp. 25, 29; ibid. (5th Series), vol. x. p. 24. XV. 22-29. Ibid. vol. vii. p. 7. XV. 23, 24. Ibid. vol. ii. p. 36. XV. 25. Bishop Welldon, The Gospel in a Great City, p. 241. XV. 25, 26. H. Bailey, The Gospel of the Kingdom, p. 99. XV. 26. J. G. Rogers, Christian World Pulpit, vol. xliii. p. 116. XV. 28. A. G. Mortimer, The Church’s Lessons for the Christian Year, pt. iii. p. 117. Bishop Welldon, The Gospel in a Great City, p. 241. Expositor (6th Series), vol. x. p. 48. XV. 29. Ibid. (5th Series), vol. vi. p. 70; ibid. (6th Series), vol. ii. p. 372; ibid. vol. viii. p. 372. XV. 32. Ibid. vol. vi. p. 392.
Fuente: Expositor’s Dictionary of Text by Robertson
Chapter 43
Prayer
Almighty God, do thou come to us as the light; make morning in our hearts; let the Sun of Righteousness arise with healing in his wings, and flood our souls with the dawn of heaven. Thou knowest how our eyes are filled with darkness, and how our feet stumble like those who walk in the night; but if thou wilt come to us, the gloom shall flee away, the whole sky shall burn with glory, and our life shall be a joyous advance amid the increasing splendours of day. Thy Son our Saviour is the Light of the world. In him is light, and there is no darkness at all. May he be amidst his saved ones, walking in their midst as their light, their salvation, and their defence. Recall by his presence all his ministry; then shall we hasten to Bethlehem to see the Child Jesus, and to the temple, and to all the way of the cities and the villages which he visited, and we shall find Golgotha, Calvary, the Cross, and see the blood and know its meaning, and watch by the grave until death is swallowed up in victory. Thus in the presence of his life on earth shall we see the meaning of his ministry in heaven, and great and elevating comfort shall lift up our souls to a new level of existence, and sacred joys shall drive away all earthly sorrows, until our hearts shall be as temples of God. If we breathe great prayers in thy hearing, it is because thou hast first breathed them into our hearts. Lord, thou dost teach us how to pray; thou dost not inspire the prayer and then deny it; thine answer is as large as thine inspiration. So are we comforted by replies from the throne of grace. We will not be downcast into despair by reason of our sin; we will rather be driven by it to penitence, to broken-heartedness, and to the contrition which brings sweet hope and tender grace; thus our sin shall open wider the door of thy love; where sin abounded, grace shall much more abound, and out of a bitter root shall there arise a tree the fruit of which shall be good. Thou art our Lord and God, the source of our being and the source of our regeneration; and because of this faith, we are strong today, looking upon all the incidents of time with a calm and patient contemplation, knowing that thou art sitting on the circle of the earth, that all things are in thy right hand, that not a sparrow falleth to the ground without thee; and comforted and strengthened by this deep and sacred trust, we wait and watch and sing in the night time, and above the morning glory we see a still brighter light. We come always to thee as thou wilt, and as our sin necessitates. By no golden stair of our own making do we climb we come by the way of the Cross; we have not found any other way into the court of thy righteousness, or into the presence of thy mercy; in our right hand is blood, in our left hand is blood, upon our head is blood the blood of Jesus Christ thy Son, which cleanseth from all sin, answering every charge of the law, repelling every suggestion of despair, and drawing us into deeper and tenderer trust in the living God, the Saviour of all mankind. If all our days are few and evil, thou canst make them many and good. The disappointments of time thou canst sanctify, the losses of earth thou canst make up to us until we forget their distress yea, the grave itself is the field on which thy greatest miracles can be seen. Thou who dost bring creation out of the void, thou who dost find order and beauty in the midst of tumult and shapelessness, wilt also bid death, cold and dumb, arise and stand up and forget itself in the glow of immortality. This is thy sweet Gospel, thou who once wast crowned with thorns and pierced with spears, Man of the Cross, Creator of the world; and we receive it and answer it, and will live in its spirit, and die in its light, by the mighty energy and tender and continual comfort of the Holy Ghost. Amen.
Act 14:1-7
1. And it came to pass in Iconium [fifty miles from Antioch] that they entered together into the synagogue of the Jews, and so spake, that [cf. “so that” in Joh 3:16 ] a great multitude both of Jews and of Greeks [ i.e., uncircumcised proselytes of the gate, Act 13:43 ] believed.
2. But the Jews that were disobedient [to this word] stirred up the souls of the [heathen] Gentiles, and made them evil affected against the brethren [literally: “stirred up and exasperated the souls,” etc., Psa 106:32 . Jews excited all the persecutions of the Acts except two].
3. Long time therefore [because of the faith of some, and of the disobedience of others to the Gospel] they tarried there speaking boldly in the Lord, which bare witness unto the word of his grace, granting signs and wonders to be done by their hands.
4. But [the second, unfavourable, consequence of the faith and disobedience] the multitude of the city was divided: and part held with the Jews, and part with the Apostles.
5. And when there was made an onset [a “movement,” not an actual onslaught] both of the Gentiles [ Act 14:2 ] and of the Jews with their rulers [the conspiracy was Jewish in its organization, cf. Php 1:1 ] to entreat them shamefully, and to stone them,
6. They became aware of it, and fled unto the [minor] cities of Lycaonia [Pliny states that Iconium was still the capital of the “Lycaonian tetrarchy.” The Gauls or Galatians who had dispossessed the former Phrygian owners of Central Asia Minor, in the third century before Christ, had divided themselves into 12 tetrarchies. Amyntas “fed his 300 flocks” in Lycaonia, before becoming king of all Galatia. After his death Galatia was organized as a Roman province. This Lycaonian “region of Galatia” was revisited by Paul (as related in Act 16:6 , and Act 18:23 ). To these Galatians Paul wrote his epistle], Lystra and Derbe, and the region [of Galatia] round about. 7. And there they preached the Gospel.
Persecution Turned Into Inspiration
THE Apostles had finished their work in the Antioch of Pisidia in a great storm. Can that be true, a sweet word of God, which so violently impassions men and divides quiet cities into hostile camps? It would seem as if the heavenly word would surely bring heavenly peace along with it, and seal its divinity by composing into enduring rest all controversy and discord. That is our narrow and sophistical reasoning. The Son of man came not to send peace on the earth, but a sword. Do not think that I have come to send peace on the earth; I have come to send fire. That is the idea which we have lost. Now that the Apostles have come to Iconium, they will act in a different manner. We correct ourselves by our mistakes, and thus we make today nobler than yesterday; but we find that such was not the case. There, in little beautiful Iconium, we have angry division, despiteful usage, and stoning! How is this? There must be an explanation beneath it all, otherwise we had better let Christianity alone. These histories throw some light upon what is called unanimity. We find that unanimity is now regarded as a virtue by some people. There is no more virtue in unanimity than there is in sincerity. If we have been thinking that sincerity is a virtue, we have been thinking on wrong lines. Unanimity is no virtue, sincerity is no virtue, earnestness is no virtue; we must ascertain what the unanimity is about, and what men are sincere in doing, and earnest in carrying out, because good fire may be used for the forging of bad instruments. Surely it was a pity for two wandering tent-makers to go from town to town, disturbing the unanimity of families and of townships! Why not let families and corporations alone? They are living peaceably, quietly, without controversy, without the spirit of hostility. Why not say, “Sleep on; yea in deeper slumber still take your rest”? Why this propagation of a fighting faith? Why this inauguration of controversy which brings with it stoning, imprisonment, fire and blood? This is the way of Christianity. It will not let people alone. Hence we find these histories throwing some light upon Christian doctrine, as well as upon unanimity. It was not a little puzzle to please the fancy, nor a pyrotechnic display around which the children gathered, and which they hailed with childlike pleasure and gratification. It was something very different. Christianity is not a suggestion; there is no “If you please” in the lips of Christianity; it saves, or slays. It builds high heaven, sunlighted and eternal, or it digs deep hell, and plunges into it all wickedness and unrighteousness, all rebellion and perverse disbelief. We are always open to suggestions if men will timidly whisper them and mealily refer to them circuitously, and in language which will admit of any number of modified interpretations; we are not the men to disdain them; but Christianity comes in and puts its foot down soundingly on the Church floor, and lifts itself up, and says, “What is this?” and then unfolds, in royal tone and noble speech, its revelation; and though smitten in the face, it lifts up a countenance, marred and broken, of indestructible beauty, and repeats the revelation which has thus been brutally received. What wonder if it came upon sleepy towns like the rushing of a thunderstorm, unparalleled, at midnight? Christianity is not a compromise; it does not come saying, “I can complete the line which you have drawn”; it does not propose to give a little and take a little, and make a quiet pacific arrangement with anybody; it comes with instruments that mean digging up and pulling down, and blowing all to pieces the proudest and strongest fortresses of man’s trust. We are always open to a compromise; we are willing to meet difficulties, and to adjust them by apparently fair and equitable concessions, but Christianity concedes nothing, admits nothing; Christianity insists upon having everything; it receives no suggestions, makes room for nothing else; it fills the whole space of the mind and heart. What wonder, then, that everywhere it broke up families, and set the father against the son, the mother against the daughter, and friend against friend? Seeing your hand locked in evil friendship, it does not hesitate to rend your hearts asunder; when all your papers are kept together in the same archives, and your secrets are whispered to one another in tender confidence, Christianity does not hesitate to set fire to the archives and the papers, and to blow the secrets away by a furious wind which cannot be stilled. Christianity says, “Behold, I make all things new.” It will not say to a man, “Hand me your work, and I will complete it; I will give the last touch of beauty to what you yourselves have been labouring upon successfully”; it comes with a mighty iron hammer, which it wields with an arm of omnipotence, and it shatters our brazen idols and all our best performances, smiting them in vital parts, and denouncing them with fierce righteousness. Then it must be a long time since we have seen anything of Christianity! So it is; we know nothing about it in these social aspects now it is a name we sometimes conjure by. It is not the power of God it is a theology, it is a controversy in words, it is a map of orthodoxy; if you will buy it, accept it, fold it up, and put it away that is all that is often asked of you!
These histories throw some light upon Christian service. The ministry used to mean something it means nothing heroic now. It is a profession. It is one of the learned professions! The ministry a profession! It was not much of a profession in the days of Paul and Barnabas, and their missionary visits and propagations of the faith. Christian service is the supreme passion: it puts out everything else, it has no partnerships, it has no relations except those which it can press into its own purpose and sacrifice. We must love the Sabbath more than the day that went before, or the day that comes after, if we arc truly in the Lord’s work, and bound to the altar hand and foot, head and heart. To us, then, there is only one day in the week, a seven-day-long Sunday, Christ’s day, the Cross day, preaching day! It is not so sufficiently now. We mark off Sunday; we lock up the church; we attend to its business after all other business is done; we give our weariness where we ought to give our enthusiasm, and put out a stiff hand, cold and bloodless, where we ought to send forth a whole heart burning with the very heat of God’s own love. Christian service exposes to daily danger. If we have escaped the danger, it is because we have escaped the service. When did we ever rebuke a wrong-doer? We have talked about him when he was not there that I admit; and that has proved our un- Christianity: about the latter there can be no doubt. When did we ever say to a man face to face “You lie” ? That would now be called discourtesy; but when were we ever licensed to be courteous to falsehood? Produce the charter which entitles you to treat a liar as a gentleman. Christianity is not a book of etiquette it is a book of commandments, statutes, precepts, a gospel of righteousness as well as a gospel of compassion. When did we ever stand before a house, and say, “This house must come down if the price be fivefold what it will fetch in the market; it must come down, it is a trapdoor into hell, and it must fall”? Let a man say that, and he will soon see that England is like Antioch and Iconium, and all the other scenes of apostolic labour and sacrifice. But if we come into the church, pass through the services, hasten away home again, and lose ourselves in controversy that has no heavenly accent and no heavenly savour, I wonder not that we pass our days and nights very composedly, and that we are going to heaven, as we imagine, lulled by some theological narcotic. It is no heaven we are going to! It may have written heaven above its portals, but that inscription is a lie! You cannot speak the truth and be quiet; you cannot be true and have no trouble. “If any man will live godly in Christ Jesus, he shall, suffer persecution”; the persecution itself may change in form and method and tone, but righteousness can never confront unrighteousness without a battle.
Christian service divides public opinion. “A great multitude both of the Jews and also of the Greeks believed, but the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.” “The multitude of the city was divided: and part held with the Jews, and part with the Apostles.” That is how it ought to be always. It is pitiful to hear sundry self-indulgent persons talking against what they term religious sensationalism. They do not know what they speak about; Christianity is nothing if it is not the supreme sensation. It is not one of many. It takes its numerical order, as first, midst, last; and so is passed by if it be not fire, sword, uproar, tumult of a vital kind. There are those who say they do not believe in sensationalism. What do they believe in? Have they read the New Testament? Are they in sympathy with the ministry of their own professed Lord and Master? They cannot be! If Christianity were amongst the churches today, men, instead of criticising sermons which they hear, would go out and preach sermons themselves, would borrow any chair, or stand on any stone at the street corner, and if they could not preach the Gospel, they could at least read it. Fifty thousand men at the street corners today reading, with one voice, the third chapter of John! why, Apostolic times would have come back again! That chapter needs no comment; it says, “Read me, and let me do my own work.” Do not be frightened by the long word “sensationalism”; people who use it do not know its meaning, and they only seek to terrify you out of your newborn earnestness in the Christian cause. Nothing divides society like Christianity: its voice is, “Come out from among them, and be ye separate: the good to the right; the bad to the left.” It is a tremendous righteousness; it does not sit in silken slippers, and in downy chairs, indulging itself with philosophical musings about nothing; it goes to roots and cores, to hearts and inmost lives, and there its law pierces like a sting, there its righteousness burns like an oven, there its Gospel sings like an angel.
Christian service survives all ill-treatment. The time had come when the Jews, with their rulers, began to use the Apostles despitefully; that is, with wanton malice and cruelty, and to stone them. And as soon as the Apostles became aware of this determination, they “fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about”; and then in one line in the seventh verse we read as if nothing had happened before, “and there they preached the Gospel.” They preached better for their persecution. We should have wonderful preaching if we had more burning and stoning; marvellous preaching, great bursts of vital eloquence, cries that would pierce, and welcomes that would warm the heart. We should, too, have wonderful hearing as well as wonderful preaching! If we had to steal into the church by some backway, and had to listen in fear and trembling lest the oppressor should lay his iron grip upon us, oh, how we should listen! How every word would become a jewel set in heavenly gold; how every promise would be a door straight opening upon the glory unseen; how the Bible would be like a sheet let down from heaven, fastened at the four corners, and containing all sweet messages from the skies! The loss of persecution is the loss of spiritual energy. So-called “peace” may be but mere indifference or cowardice. Do not say that Antioch was at peace until the Apostles visited it; peace is a composite term; it is not a simple sound. Peace means intelligence, purity, righteousness, trust in all good; then it cannot be broken. There is a so-called peace that is only a false name for death. How then can we enter into tumult and difficulty now the times of persecution have gone? No; as we have advanced from darkness, go from light to light. You will, pursuing that course, soon find out persecution!
We must in our Christian system make room for so-called heretics. The heretics may be Paul and Barnabas with modern names. If men come amongst us denying the Bible, flatly contradicting what we believe to be revelation, then have no part or lot with them; but if men come amongst us, saying, “This is the right interpretation hear it,” then let us listen. If men of spotless character and sacred devotedness of spirit should arise in the Church, and say, “Men and brethren, we have found the interpretation of this Scripture, or of that,” hear them, though many an old notion may be displaced, and many an old interpretation may have to give way before truer grammar and deeper exposition. We use heretics of that kind most basely! Who can tell where truth begins and where truth ends, or how much is involved in the word orthodoxy, or the word heterodoxy? two words the history of which is a history of mischief. There be men in Christian cities today who have no dinner because they are supposed to be heretics. They may be the angels of God; they may be the Paul and Barnabas of their day; they love the Bible they come to it as men come to fountains for water, to the sun for light; they think the Spirit has revealed to them some new interpretation, or entrusted them with some new light, but when they speak they are counted as evil persons, and when they write their writings are left unread. Let us make room for every man who, reverently accepting God’s Word, thinks a new interpretation has been entrusted to him. What was the fault of Paul? This: that he said a prophecy had been fulfilled nothing more. Whilst men were looking for the fulfilment and realization of ancient prophecy, he said, “Men and brethren, the Word you expect to be fulfilled is fulfilled”: that is all he said. The Jew said, “The prophecy is there we are expecting its fulfilment, we are praying for its fulfilment”; and when the Apostles arose, and said, “The prophecy is fulfilled it is a living fact,” they were stoned, they were driven from house and home, they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented of whom the world was not worthy! And Christianity has its prophecies, Christian doctrine has yet its issues brighter than our fancy has measured; and if any man, coming with Moses and the Prophets, and the Psalms and Christ, and the Apostles, shall say, “Men and brethren, let us sit down together, and read the Holy Word, and hear what I believe to be its true meaning,” let us not take up stones to stone him, but listen, knowing, in the words of the Pilgrim Father, “that God hath yet more light and truth to break forth from His Holy Word.”
Fuente: The People’s Bible by Joseph Parker
XIX
ANTIOCH OF SYRIA, THE CENTER,
AND PAUL’S FIRST MISSIONARY TOUR TO THE HEATHEN
Act 13:1-14:28
It is important to locate the two Antiochs of this section, and tell how there happened to be two. The first Antioch the one from which Paul starts out is the capital of Syria. Syria includes the Holy Land. The second Antioch is in the Roman province of Galatia, but the native name of it is the Phrygian Antioch of Pisidia. There happened to be two, because the ruler of the Syrian Antioch built the other Antioch, and that ruler was Antiochus. Whether he was Antiochus Is, II, III, or IV, we do not stop to notice now, but he was Antiochus, ruler of Syria, and built over in Asia Minor, in the country of Pisidia, which was afterward included in the Roman province of Galatia, the second Antioch.
Alexander the Great conquered all of Asia Minor and Syria, and the Orient up to the river Indus. When he died his empire was divided into four parts, and one of his generals, Seleucus, had the empire of Syria, whose capital was this Syrian Antioch, built by Antiochus, one of the Seleucidae, so that it was the capital of the fourth part of the Greek empire. There this great man ruled, and before the New Testament times one of the kings who reigned was Antiochus Epiphanes, who was the one that troubled the Jews so much, and tried to destroy their religion, the history of which we find in the book of the Maccabees. After a while the Roman Empire rises, and the Romans sweep the Greek Empire away. And when they sweep it away, then they divide the whole Roman Empire into governmental provinces, and one of the governmental provinces was Syria. That included Antioch, Damascus, and Jerusalem, and the head of the district lived at Antioch. That brings up the history somewhat to the first Pentecost.
In Act 2 we learn that certain Syrian Jews were there in Jerusalem, and heard Peter’s great sermon. In Act 6 we learn that Nicolaus, a proselyte of Antioch, was one of the first deacons. When the persecution of Saul, which commenced at the death of Stephen, was raised against the Jerusalem church, certain Syrians who were there went as far as Antioch, some of them preaching to the Jews only, and some of them preaching to the Greeks. As soon as information came to the Jerusalem church that the Greeks were being preached to in the city of Antioch, they sent Barnabas there, a good man, full of faith and the Holy Spirit. Barnabas had been the means of introducing Saul, after his conversion, to the Jerusalem church. When he saw the magnitude of the work in the Syrian Antioch, and knowing that Paul was called to be an apostle to the Gentiles, he went to Tarsus after Paul. Paul joins him in Antioch, and they start off to preach and build the first blended church of Jews and Gentiles.
Paul’s commission to the heathen was given to him on the day he was converted, and the exact words of it are found in Act 26:16 as follows: “But arise, and stand upon thy feet; for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein Is will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me” (Act 26:16-18 ). That was his commission, given him the day he was converted.
It was about ten years after that commission was given to the commencement of this section, and there were many intermediate events. It was three years from his conversion to his first visit to Jerusalem; he was five years in Cilicia; he was more than one year at Antioch; so it would be about ten years in all since this commission was given. The intermediate events are as follows: (1) His going into Arabia to receive the gospel. (2) His preaching at Damascus. (3) His preaching and rejection in Jerusalem. (4) His preaching in Cilicia. (5) His preaching at Antioch.
This long delay of ten years between the giving of his commission to the Gentiles and his now being ordained to be sent out to the Gentiles, are explained thus: As an example, God called Moses as a deliverer of Israel forty years before he instructed him to commence the delivery. As there was a necessity for delay in the case of Moses in the proper preparation of the public mind and Moses’ own mind and the mind of the Egyptians, to take place between his call and the work of deliverance, just so it was in the case of Saul. He was not ready to preach outright, at once, from the day he was called to preach to the Gentiles. Public sentiment at Jerusalem in the church that already existed was not yet ready for him. In his own time God would tell him when this great work would commence.
The Holy Spirit now intervenes to give effect to this commission. He found a certain number of disciples, brethren, prophets and teachers at Antioch, engaged in fasting and prayer, and impressed their minds to ordain Barnabas and Saul to go to the Gentiles. He is the one that intervenes, and that is how he did it, as Act 13 commences thus: “Now there were at Antioch, in the church that was there, prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Gyrene, and Manaen, the foster-brother of Herod the tetrarch, and Saul. And as they ministered to the Lord, and fasted, the Holy Spirit said, Separate me, Barnabas and Saul, for the work whereunto I have called them. Then when they had fasted and prayed and laid their hands on them, they sent them away” (Act 13:1-3 ).
There is a distinction between prophets and teachers. A prophet was one who had, by inspiration and authority, revelations from God to deliver to the people. He might also be a teacher. A teacher was one) when he was not a prophet also, who could instruct other people in the things that were revealed by inspiration. This is the distinction between a prophet and a teacher.
Here we have an ordination ceremony. An ordination is an official ceremony by the church, setting apart a man to a specific work by prayer and laying on of hands. The value of the ordination here is this, that while Paul had received his commission known to him, there had been no occasion of the Holy Spirit calling a church to recognize that commission of Paul. In other words, God always makes a double shot. If he calls a man to preach, he calls a church to recognize that call. If he calls a man to do a specific thing, then he also calls the particular person that he is to work with. The Eunuch meets Philip promptly, and is at the place to receive him when he comes. He called Peter to go to Cornelius, and he called Cornelius to receive Peter. Sometimes a young fellow thinks he is called to preach, and no church agrees with him. I think he had better not preach. There must be a call at both ends of the line. Paul had been preaching before. This was not to call him out as a preacher. This was to send him out to preach to Gentiles, therefore the necessity of this ordination.
Let us delimit the three missionary tours with Antioch as the central authority. The first one is set forth in Acts 13-14. At the beginning of Act 13 , Antioch sends out the missionaries. At the end of Act 14 they get back home and report all their work. So that one is delimited. The second one starts from Antioch, commencing in Act 15:36 . And that one ends at Act 18:22 . That is the end of the second tour. The third commences at Act 18:23 : “And having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples.” That takes us to the end of Act 20 . With Antioch as a starting point, here are three great missionary tours to the heathen, as just delimited; so that we are now to consider these tours in order, and our topic now is the first tour.
The missionaries thus far are Barnabas and Saul. Barnabas is the one who so kindly befriended Saul, and introduced him to the Jerusalem church, and who went after him to Tarsus and brought him to Antioch to help in the great revival there, so their relations were very close. There went along with them a young man named John Mark as their minister; that is, he was to attend to a great many details of this expedition, and Paul needed him very much on account of his own physical condition, being half-blinded. It was a great help to have a young man along who could manage details. So the missionaries were Barnabas, Saul, and John Mark.
With a map before you, start from Antioch, the great capital of Syria. Damascus is about half-way between Jerusalem and Antioch. Come down to the sea from Seleucia. There they take ship and come to Salamis, on the Island of Cyprus; then they go through the country about 100 miles to Paphos, which is the capital of Cyprus; then they take ship and go to Perga, which is the capital of the Roman province, Pamphylia; then they go through the Taurus Mountains into Pisidia to Antioch, its capital; then they go southeast to Iconium and then south to Lystra, then east to Derbe. Now they take a back track until they get down into Pamphylia again at Perga; then they go across the land to that seaport, Attalia; there they embark and go home; they do not go back by Cyprus, but they go straight to Seleucia. That is the course on the map; so the tracing is from Antioch in Syria to the Seleucian sea port; from that sea port to Salamis, on the Island of Cyprus; through the island to the capital of the island, to Pamphylia, across the mountains to Antioch in Pisidia; and from there to Iconium; then to Lystra, to Derbe, and right back over the trail until they get to Perga, then to Attalia, and then straight across to Seleucia in Syria.
The Island of Cyprus, in the Mediterranean Sea, has always been a famous place. I could speak at length on its past history. At this time it was a part of the Roman Empire, and Paphos is said to be the birthplace of the goddess, Venus. The Greeks said she was born out of the foam of the sea, and hence the worship was largely the worship of Venus, and as vile a worship as the human mind can devise. The Jews had been there quite a while. Long before Christianity came, Jews were there. There was also a synagogue at Salamis, which is on the east side of the island, and Paphos is on the west. Both are sea ports. One can go from one place to the other, either by land or by sea.
The recorded incidents of the work in Cyprus are few. The record tells us, without any other incident, that they preached in the synagogue at Salamis. What happened we do not know. The record then says they went from there to Paphos, and there they found a certain Jew, Bar-Jesus, i.e., son of Jesus. His Greek name was Elymas, and he was a sorcerer, and that sorcerer opposed Barnabas and Paul, by exerting an influence over the Roman governor. And Paul by the exercise of apostolic power, smote him with blindness, and the miracle made such an impression on the mind of Sergius Paulus that he accepted the faith preached to them; so the Roman governor became a convert.
Just here it is well to account for the important position of Elymas, a sorcerer, at the court of Sergius Paulus. By this time in history, mythology was rejected by the Romans. They saw it was a deception, but the human mind cannot do without some kind of religion, and particularly are men anxious to understand the future, and, therefore, they turn to the fortunetellers, diviners, and sorcerers, and we find them at almost every Roman court. We find them with the kings up to the fifteenth century. This Roman, like any other man, was anxious about the future. He had no faith in the heathen religion, and this Oriental comes along as a sorcerer, like Balaam in the old time, like Simon Magus that we have just heard about over in Samaria, and Rome was full of them. That is how they came to find such a gentleman (?) there.
There are two changes relative to the missionaries, which date from Paphos. First, from this time on Saul is called Paul. Never after this is he called Saul. In Act 13:9 , “Saul who is also called Paul” is there in parenthesis. We need not try to account for this change in the name by attributing it to the conversion of Sergius Paulus; that is conjecture. It is a fact that Jews took corresponding Roman names. It may be that the great Elymas family at Rome was the one who bought the ancestors of Paul, and that among the Romans his name was always Paul, and among the Jews it would be Saul. But anyhow the change takes place in that name. We find from now on Paul steps to the front. Second, Barnabas has been in the front all the way, and his name was first when they were first sent out. All the time after this date it is Paul and Barnabas, and when they talk about who is going, Paul is first. The braver man in an exigency ill a missionary tour comes to the front. The next preaching place is Antioch of Pisidia.
Let us look at the way of going from Paphos to Antioch. They take a ship here at Paphos and come to Pamphylia, and a little distance from the coast is Perga. Leaving Perga, they go over some awful mountains. The men that travel over those roads say now that they are horrible, and terrible to get over. They keep climbing and climbing, and when they get up there to Antioch, they are on a high plain, far above the seacoast, just as the Panhandle plain is above the lowlands of Houston; just as they climb from Amarillo to Denver through the mountains.
A far-reaching event occurred while they were at Perga. John Mark left them, the cause of which we have but a faint idea. Paul and Barnabas do not tell why, but we know that it was something blame worthy, for Paul kept it in his mind as a bitter and blamable thing. It may be that this young man started out with them on this trip, willing enough to stay with them as long as they were at Cyprus, Barnabas’ own home, where he could be with kinsmen, for Mark was akin to Barnabas. He was all right there, but when they got to Perga, and there saw before them that terrible climb into the mountains, into an unknown world, and the peril of robbers, and ten thousand other perils, he took the toothache, or something of that kind, and dropped out.
The effect on the relations between Paul and Barnabas was that when they started on the second tour, and Barnabas wanted to take Mark, Paul said he should not go, because he turned back before. Barnabas stood up for his kinsman. This separated Paul and Barnabas. Barnabas took Mark, and went back to Cyprus, and Paul took Silas and went over the same country. So these two good friends separated in their work for life. As to the effect on the further relations between Paul and Mark, I am glad to report that, later on, Paul takes Mark back, and writes, “Send Mark to me, for he is profitable to me for his ministry.” So the relations between Paul and Mark ended promisingly.
Here this question arises, Why probably was there no preaching at Perga on the going-trip, and yet when they return, they do preach at Perga? The probable answer, as given by quite a number of very distinguished men on this question, is, that they got to Perga at the middle of the spring. The people down on the coast at that season leave the coast and travel up into the mountains on account of malaria. When they came back, that malaria was over, and the people were at home; therefore, when they came back they preached at Perga. Moreover, in going with this emigration of the people to the mountains they would have needed escorts. Two lone men, going through that terrible mountainous country, would have had a hard time.
This Antioch, as I have said, was built by Antiochus, one of the Greek rulers at the other Antioch, and it was a city of very considerable importance throughout the Grecian and Roman world. Augustus, the second Roman Emperor (Julius Caesar being counted the first), made it a colony. We will strike another colony when we get to Philippi a little later. Antioch in Syria was a free city, but Antioch in Pisidia was a colony. That gave them the privilege of Roman citizens, their names being retained on the muster of the citizens in the city of Rome. They had free municipal government, Roman magistrates just as they had in the city of Rome, who ruled over that town. It remained an important place for 1,400 years, which is a long time. Probably more than 1,500 years it remained an important place. It was right on the Roman road that commenced near Ephesus, and went through this country to reach Syria. It ran along the mountains, and came right down close to the sea, and there is that pass where so many important battles were fought. Antioch was right on that road. There was the native population; there was also the Greek population that came when the country was in the empire of the Greeks, then there was the Jewish population a very large population and finally, the Roman population. Their religion was heathen and vile.
There was a synagogue at Antioch and we have their service described in Act 13:14-15 : “But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down. And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.” That is a scene such as can be witnessed until this day, and is witnessed in ten thousand places of the earth. On the sabbath day a certain part of the law is read, then a section of the prophets, then comes what is called the Midrash the interpretation of the scriptures read.
Quite a number of men, with whom I agree, have inferred from certain Greek words used in the passage of the law that was read, that it was a portion of Deuteronomy I, and the portion of the prophets read was Isa 1:1-22 . They appointed so much of the law to be read every sabbath day, and a certain portion from the prophets. Having read, the custom was for the minister in the synagogue to look around, and if there was any distinguished brother present, he was very apt to invite him to deliver the Midrash. When Jesus was in the synagogue at Nazareth, they handed him the book and told him to read, and he read a passage to them in Isaiah, whereupon he delivered a sermon and told them that the scripture he read was fulfilled in their midst that day. In like manner, Paul, taking the second passage of the law and prophets, delivers his first recorded sermon, and we have it right before us.
Let us analyze this first recorded sermon of Paul’s. He commenced with the references in Deuteronomy and Isaiah. He told them bow that God had brought them up out of the land of Egypt; how he had cared for them in the wilderness; how he had preserved them in the time of the Judges until David was king, and how he had promised that the Son of David should be the Messiah, and how the prophecy had been recently fulfilled; that the Son of David had come; that the rulers at Jerusalem had misunderstood and crucified him, and he had risen from the dead, and wound up by saying, “Now my glad tidings to you is that through faith in this crucified Son of David, who is risen from the dead, you can be purified from all the things that are written in the law against you.” In other words, his sermon, in the most tactful way, gives us a historical account of that people, winding up in the crucifixion, and resurrection of Jesus, and the justification through faith in Jesus, which brings salvation. It is one of the most orderly sermons in the world.
There is a very important chronological date given in this sermon. He says that it was 450 years from the beginning of the period of the Judges to Samuel, the prophet. Then, if we add forty years, the time Samuel judged Israel, we have 490 years, the period of the Judges. So, from the call of Abraham to the settlement in Canaan was 490; from the settlement in Canaan to the rise of the monarchy, 490 years; from the rise of the monarchy until its downfall, 490 years, and from the downfall of the monarchy to the coming of Christ, 490 years.
QUESTIONS 1. What map should be always before the New Testament student, and why?
2. Locate the two Antiochs of this section, and tell how there happened to be two.
3. Give brief account of the Syrian Antioch up to the first Pentecost.
4. Trace in Acts the events touching this Antioch up to Act 13 .
5. What was Paul’s commission to the heathen, and when was it given to him?
6. How long was it after this commission was given him to the commencement of this section?
7. What are the intermediate events, and why the long delay between his commission and his ordination?
8. Who now intervenes to give effect to this commission, and how?
9. What is the distinction between prophets and teachers?
10. What is an ordination, and what its value here?
11. Delimit the three missionary tours, with Antioch of Syria as the central authority.
12. Who the missionaries, and what their relation thus far?
13. Trace on a map the first tour.
14. Give a short account of Cyprus, its government, its heathen religion, the Jews there, and its connection with Christianity thus far.
15. Locate Salamis and Paphos.
16. What the recorded incidents of the work in Cyprus?
17. How account for the important position of Elyrnas, a sorcerer at the court of Sergius Paulus?
18. What changes relative to the missionaries dating from Paphos?
19. Describe their way of going from Paphos to Antioch.
20. What far-reaching event occurred while they were at Perga, what the probable cause, what the effect on the relations of Paul and Barnabas in the next tour, and what the ultimate effect on Paul’s relations to Mark?
21. Why probably was there no preaching at Perga on the going trip, and yet when they return they do preach at Perga?
22. Give a short account of this Antioch, its government, its heathen religion, and the Jews there.
23. Describe the synagogue at Antioch and their service therein.
24. Analyze this first recorded sermon of Paul’s.
25. What important chronological date given m this sermon, and what its bearing?
XX
FIRST MISSIONARY TOUR TO THE HEATHEN ANTIOCH OF SYRIA, THE CENTER, AND PAUL’S (Continued)
There are certain Old Testament passages interpreted in Paul’s great sermon in Antioch of Pisidia. The Psa 2:7 : “Thou art my Son, this day have I begotten thee.” Paul interprets that to refer to the resurrection of Christ. Christ was the Son of God in several ways by eternal subsistence, by being born of the Virgin Mary, and by his resurrection from the dead: “This day have I begotten thee.” The second passage that he interprets is Isa 55:3 : “I will make an everlasting covenant with you, even the sure mercies of David.” Paul refers that to the resurrection, and not the sure mercies that come to David, but the sure mercies that David, as a prophet, foresaw. This he explains by another passage in Psa 16:10 , in which David foresaw that the Messiah’s body would not see corruption, and that his soul would not be left disembodied. If it were not for Paul’s interpretation no man would have rightly given the meaning of these Old Testament passages. So the third one is the passage in Psa 16:10 , and the last one is Hab 1:5 , in which Paul applies to them the prophetic warning of Habakkuk.
The results of this sermon were immense. Both Jews and proselytes, before they left the house, crowded around him and asked him to present the same matter to them the following sabbath. Whenever a preacher goes to an appointment, and the brethren crowd around him and ask him to repeat that matter the following Sunday, then he may know that he made a good impression. The second result was that a great many of the Jews and proselytes, even after they had left the house, talked with them personally and evidenced conversion. And the third result was that the sermon was so much talked about in the intervening week that when the next sabbath came, the house would not hold the people. He had a message for the Gentiles by which they, without becoming Jews, could be saved saved at once by simply believing upon Jesus Christ. It certainly was glad tidings to those Gentile people in that city, and the result was that the city turned out en masse. I consider it one of the greatest recorded sermons.
But when the next sabbath came, and the Jews saw such a vast multitude of Gentiles pouring into their synagogue, they were filled with jealousy. The Jews were willing to take the Gentiles in occasionally, but they must become Jews. They would keep them proselytes at the gate a while, and after they were circumcised they became proselytes of righteousness. But they never sought to turn great bodies of people. They thought that salvation and the divine favor were for the Jews. When they saw this mixed multitude of Gentiles pouring in to bear this new gospel, their prejudice and jealousy caused them to stand against the gospel. The crowd divided. How did Paul meet this issue? He says, “Since you judge yourselves unworthy of eternal life, we turn to the Gentiles.” In other words, “You have had the gospel offered to you, and you reject it; you don’t want these others to have it; now we turn away from you and we turn to these other people.” Then he makes a bold declaration which shows what a power of interpretation is in the man: “For so hath the Lord commanded us, saying, I have set thee for a light of the Gentiles, That thou shouldest be for salvation unto the Uttermost part of the earth.
Jesse Mercer preached a great missionary sermon on this text. It was on an important missionary occasion. This was the point he made: Whatever a prophet foretells as to God’s purpose, that to succeeding men becomes a command to do that thing. When God, through Isaiah, said, “I have get thee for a light of the Gentiles,” that prophecy becomes a command to us to go, and we should acknowledge that command; and he deduced the sermon from the text. When I was a young preacher I memorized that sermon. It may be found in the life of Jesse Mercer.
The last clause of Act 13:48 , which reads thus: “As many as were ordained to eternal life believed,” needs some explanation. When I was a young fellow and had not imbibed the doctrine of predestination I wanted that to read, “And as many as believed were ordained to eternal life.” Perhaps that is the way you want to interpret it. Dr. Broadus said, “Let the scripture mean what it wants to mean,” and you let that passage stand ordination to precede eternal life. Ordination to eternal life takes place in eternity. Paul, in Rom 8 , gives us the order. Many modern people do not believe it. We seldom ever hear anybody preach a sermon on it. I heard a strong preacher once say, “I just can’t believe it.” Rom 8:29 reads, “For whom he foreknew, he also foreordained to be conformed to the image of his Son . . . and whom he foreordained, them he also called: and whom he called, them he also justified.” Justification comes at believing. So unless that passage reads, “As many as were ordained to eternal life, believed,” it would break Paul’s chain all to pieces.
Settle it in your mind that salvation commences with God, and not with man.
If you put it the other way, “As many as believed were ordained to eternal life,” then you put the man ahead. It is the question after all, Is salvation of grace or of works?
There are certain notes of time which they spent in Antioch. We do not know how long. We know they were there two sabbaths, for we have an account of his great sermon one sabbath and his repeating the same discourse the next sabbath. Then there is this additional note, Act 13:49 : “And the word of the Lord was spread abroad throughout all the region.” So we can’t tell just how long they were in that city. But that sermon that day touched and converted many Jews and proselytes. It interested a whole Greek city, and not only the city, but all that country around Antioch was stirred up.
Act 13:50-51 read as follows: “But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their border. But they shook off the dust of their feet against them, and came unto Iconium.” The things that need explanation are (1) that reference to those women, and (2) their shaking the dust off their feet. It is an interesting fact that very many of those who became proselytes to the Jews were great and intelligent women. These women evidently became disgusted with the heathen religion. A woman in her sorrow is much more apt to want to find a real consolation than a man, because he is out in the busy world, and finds in the press of business an engagement for his mind, while the woman, sitting at home, perhaps churning with her hands, or rocking the cradle with her feet, with a question in her mind that keeps knocking for an answer. The Jews went to these leading women and got them to use their influence.
And when the leading Women of the town go to talking against a preacher, he had just as well pack his grip.
As long as the women stand up for him he need not be afraid of the men. Jesus commanded that when the disciples entered a town, they should go to a house and say, “Peace be to this house,” and if they received them they should let their peace rest on that house, but if they did not receive them, they were to shake the dust off their feet. Just what Jesus said do, Paul and Barnabas did. They shook the dust off their feet as a testimony. All this we will meet at the great judgment day. A man is on trial, and there is brought up a little handful of dust in evidence, and he looks at that and says, “What has that dust got to say against me?” The answer comes, “On this very dust God’s apostle stood and preached to you the word of eternal life, and you rejected it.” That is the thought.
When I was in Mexico, Brother W. D. Powell, who was then missionary there, brought me a little pebble a beautiful translucent stone, with a crimson streak through it. I said, “What do you bring that to me for?” He said, “It is a memorial. When Maximilian was shot to death it was found that he stood on this white stone, and it is a memorial of the killing of Maximilian.”
It is astonishing how many witnesses will rise up in the judgment against people. The Book of Tears, the Book of Curses, the words we speak, and the dust they stand on when they plead with men to turn to God, all witness against those who reject Christ and persecute his witnesses.
AT ICONIUM
I will give a short account of Iconium, its government, its heathen religion, the Jews there, and why the apostles here were safe from the authorities at Antioch. The jurisdiction was different here. Iconium was the central one of fourteen cities under Roman government, governed by a tetrarch, and the authorities at Antioch had no jurisdiction in that tetrarchy. It was the convenience of these several communities that was of great advantage to the apostles. Sometimes they would have to go only a few miles to get into a different jurisdiction. In this case it was sixty miles from Antioch of Pisidia to Iconium, and it was sixty miles from Iconium to Derbe. The heathen religion was about the same as at Antioch of Pisidia, which has been described, and there were a great many Jews, just as there were at all the other places.
Of Paul’s ministry here the record says, “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.” Mark the words “so spake.” A long time ago I discovered that I did not need so much to study to know what to say when I went to preach, but I did need to study in order to “so speak” that what I said would stick take root. There is the problem of speaking any kind of speaking. It is a very easy matter for any preacher that has good common sense to take a passage of scripture and outline what he is going to say, but now let him deliver it, and so say it that it will attract attention that it will fasten itself upon the hearts of the people. The difference in the power of men is the difference in the way they say things. They so spake that a great multitude of Jews and Greeks believed.
Suppose they had gotten up there and preached this way: “I am telling you about God, and some time or other in your life it would be a good thing to look into this.” They certainly would not have convinced anybody. But they shot to kill. They wanted an immediate acceptance. They so spake as to put the issue right on the hearts of the people, so that they would decide that day not wait until after dinner, not wait until they went home, but that they decide right then.
“But the Jews that were disobedient stirred up the souls of the Gentiles, and made them evil affected against the brethren. Long time, therefore, they tarried there, speaking boldly in the Lord, who bear witness unto the word of his grace, granting signs and wonders to be done by their hands. [Now you come to an important result.] But the multitude of the city was divided; and part held with the Jews, and part with the apostles.” Jesus says, “I came not to send peace, but a sword.” If you preach the gospel straight-out, you are going to make a line of cleavage unless you give up and Just say some little easy thing that will have no more effect than that Bar-Jesus had. When you preach as these men preached, lines will be drawn; they are going to stand for or against.
The other way you won’t make any enemies and you won’t make any friends with the people. You will be like the fly when it apologized for resting on an ox’s horn. He said, “If you had not said something I would never have known you were there.” If you are like that fly, they won’t know you are in town, but if you stir them up, how ready they are to begin to draw the line! They will talk about you on the street, and in the home, one man saying, “I like this, and I don’t like that,” and the fire gets hotter and hotter, and at last you have the town divided. Easy preachers never can divide a town. So that is a part of the result.
Let’s see the next verse: “And when there was made an onset both of the Gentiles and of the Jews, with their rulers, to treat them shamefully and to stone them, they became aware of it, and fled into the cities of Lycaonia, Lystra, and Derbe, and the region round about.” When they could no longer meet them with argument, or withstand the power of these men, then they took up persecution, just as Saul himself did when Stephen beat him in the debate; he went over and borrowed the weapon, persecution, from the Sadducees, as if to say, “I will throw rocks at him.” As to the time of the ministry there, all we know is what the record says that it was a long time. As to the result, they captured half the crowd, and it terminated as it did at Antioch, by persecution.
AT LYSTRA
Lystra had a different government from Iconium. It was a place of some importance, and the heathen religion there was different from the heathen religion at Cyprus. In Cyprus the main worship was Oriental Venus. Here at Lystra there was a temple of Jupiter, and the worship of this place was the worship of Jupiter, the chief god according to the Greek mythology. Zeus, the Greeks called him, but the Romans called him Jupiter. The Jews were here, just as they were at the other places.
The events of the ministry here are found in the following scriptures: Act 14:8-20 ; Act 16:1-3 ; 1Ti 1:2 ; 1Ti 1:18 ; 2Ti 1:1 ; 2Ti 3:10-11 , which are very important. The record commences: “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 up and walked. And when the multitude saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down, to us in the likeness of men.”
This ministry commences there with the healing of that helpless cripple. By one word of Paul’s he became sound in a moment. The miracle had a tremendous effect upon the whole population, as you see from the next verse (Act 14:12 ): “And they called Barnabas Jupiter, [he was more imposing]; and Paul, Mercury [he was quicker], because he was the chief speaker.” The old legends are full of the accounts of gods moving among men. It was a favorite trick of Jupiter’s; sometimes for no very nice purpose. But now when they saw these men, at a word, convert a hopeless, helpless cripple into perfect soundness of health, they said, “These men are gods; Jupiter comes down; we have his temple and he has not been here in a long time, but he is here with Mercury.” They went to the priests of the Temple, and they were ready enough to respond; they got ready to sacrifice to Jupiter; they took a large handsome bull, or steer, put garlands on his horns, and prepared him for sacrifice. They marched in a big parade down to where Paul and Barnabas were, and were going to kill that ox in the street. Paul and Barnabas, having been reared Jews, with the idea of one God, it seemed to them the most awful blasphemy, and they rushed among them and said, “We are men just like you! We are not gods! There is only one God!” But they had a great deal of difficulty in keeping these people from welcoming them as gods.
Notice still further (Act 14:19 ): “But there came Jews thither from Antioch and Iconium [the two last places visited] and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead.” They left him lying, bruised by heavy stones. These are the three events: (1) The healing of the cripple. (2) The attempted worship of them as gods. (3) Paul stoned until he was supposed to be dead. If those had been all the events I never would have added Act 16:1-3 ; 1Ti 1:2 ; 1Ti 1:18 ; 2Ti 1:1 ; 2Ti 3:10-11 to the list of scriptures to show the events at Lystra. What do we learn by looking at these passages? We find that among the number that were converted at Lystra were a grandmother named Lois, a mother named Eunice, and a boy named Timothy, which is the biggest event that happened here. We will hear from those same people again as we go on in the history. If nobody else had been converted in that meeting but that one boy, whose mother was a Jewess and whose father was a Greek that boy Timothy the whole tour, with all its sufferings and its changes, would have been paid for. When Paul got up he moved on and went to Derbe.
AT DERBE
The events at Derbe were these: They had an exceedingly successful meeting. There was no persecution here at all, which is the first place where they did not meet with strong resistance, and a very famous man was converted, whose name is Gaius. We find him referred to in Act 20:4 . Gaius, of Derbe, who attached himself to Paul, just as Timothy attached himself to Paul later. But Act 19:29 tells us about a Gaius, Act 20:4 tells us about a Gaius, Rom 16:23 tells about a Gaius, 1Co 1:14 tells about a Gaius, and 3 John tells about a Gaius. Now, what is the difference between the Gaius of Act 19:29 ; Act 20:4 ; Rom 16:23 ; 1Co 1:14 ; 1Co 3 John? The Gaius of Act 19:29 and Rom 16:23 is a Macedonian. He will be converted later on. We have not come to his conversion yet. The Gaius of Act 20:4 is a Derbe man. Gaius of 1Co 1:14 is a Corinthian man. We have not come to his conversion; we will get to it later. The Gaius of 3 John, I don’t know. It is probable that he may have been an Ephesian. He may possibly have been the Gaius of Derbe. John afterward came to stay in this country, had jurisdiction over it after Paul had passed away, and he knew Gaius and wrote him a letter.
They returned the same way and the sublimest spirit of Christian courage was evinced by going back this way. They had just been expelled by persecution from Lystra, Iconium and Antioch. They go right back to every one of those places, and follow clear on down to Perga. Let us imagine that we are off on a missionary tour, and are nearly home; that we could go home without much trouble, and the impression comes to us to go back the way we came, a very circuitous Way, and as we go back, to stop at the places where our lives had been in danger where those enemies still were. But there were two great objects accomplished by going back this way. They are clear and distinct: They went back to confirm the faith of the converts in those places, and to ordain elders in every church that had been established. These people had just emerged from heathenism. The record says that the disciples were filled with joy and with the Holy Spirit. These churches had no preachers. These young converts had no training, and they go back to confirm them in the faith.
I never will believe in the Roman and Episcopal rite of confirmation. There is no such thing in the Bible, but the Bible doctrine of confirmation is a great thing.
Do not leave a young convert, who is like a little toddling fellow a baby that doesn’t know how to walk to run around and pick up just what he can find to eat. Nurture him.
There is a mighty lesson for mission work here. One of the surest and best opportunities of mission work is to strengthen the things that are. When we raised this question in the mission work in Texas, all over Texas men said, “I will pay money to the mission work, but I won’t pay money and call it missions to send a man around to the churches.” Those are the very places that needed the work of confirmation. When you strengthen a feeble church, you increase the missionary opportunity. General missionaries go from town to town where there are churches, hold meetings, confirm, strengthen, root and ground the faith of the people, and build them up in the knowledge of the grace of God.
When they went to a church they sought out the gifts that had been developed under the preaching.
You can hold big meetings, but when you preach, if no one under your preaching ever wants to preach, then you may question your own authority to preach. Whenever a meeting does not impress some man to preach, I don’t care how much fuss you make, the meeting is a failure.
In those places where they stood up and preached, some converts were impressed to preach (there was always more than one; here the number was from one to fifteen); they were ready for ordination, and we find a sample of just how it was done. The brethren at Lystra and Iconium recommended to Paul the next time he comes along, to ordain Timothy. The apostles went to these churches and found that some young converts had a message, had been talking in prayer meeting, and then the church would say, “Brother A, B, or, C is doing good work. He is speaking and leading some to Christ.” “And they ordained elders in every church,” as many as were ready for it. There are very few Baptist churches without these. I have known forty-six ordained preachers to be in the First Baptist Church in Waco, but that doesn’t mean that they were all pastors of the church. There may be a pastor with half a dozen assistants. Dr. W. B. Riley’s church at Minneapolis has six or seven assistants. So that has no bearing on the Baptist polity except to confirm it.
AT PERGA in PAMPHYLIA
There were great sufferings on the land part of this tour, and there is another account of them, besides Luke’s in Acts, found in 2Ti 3:10-11 . Timothy was one of the converts on this tour. Paul, writing in Timothy here, said, “But thou didst follow my teaching, conduct, purpose, faith, longsuffering, love, patience, persecutions, sufferings; what things befell me at Antioch, at Iconium, at Lystra; what persecutions Is endured: and out of them all the Lord delivered me.” This is a reference to Timothy when they were at Lystra, where Timothy was converted. When the grandmother, the mother and the son get right, things are all right: “The unfeigned faith, that is in thee; which dwelt first in thy grandmother Lois, and thy mother Eunice; and, I am persuaded, in thee also.” When the old grandmother was converted, then the mother, and then the boy, I imagine he stopped at that house. That gave Timothy an opportunity to know about these things. And there is another event there were certain prophecies about Timothy which show that somebody had prophesied great things about this boy. So, very naturally, Paul would go there to stay while he was in that city.
According to modern maps of the Roman Empire, on the northern border of Pamphylia is a province that used to be Galatia, bordering on Lycaonia, and was by the Romans put under one province. Dr. Ramsay contends that as Acts gives no account of Paul’s preaching in that Galatian province, and as it does give an account of his preaching at Derbe, Lystra, and Iconium, those were the Galatian churches; that Paul spoke of the country as it then existed. I am very much inclined to agree with him. He wrote a great book on it. If his contention be right, the events that are mentioned in the letter to the Galatians must be added. Paul said, “The reason that I stay with you so long is that I am sick, and the trouble is with my eyes.” He never got over that blinding light when Jesus appeared to him, and he says, “I bear witness that you Galatians so sympathize with me that you are willing to pluck out your eyes and let me have them.” If the thing could have been done, they would have been willing.
The relation of a particular church to this tour is this: The church at Antioch a great church in the grace and under the direction of the Holy Spirit started these men out, and they made the tour, came back, gathered that church together, and made a report of the work they had done.
It sometimes happens that a particular church is able to conduct a missionary enterprise by itself. Spurgeon’s church was able to do it. Riley’s church in Minneapolis baa a foreign mission established. Generally it is better for all the churches to combine as an association, state convention, or national convention in the work. But we cannot deny that a single church has the right, and, if it has the ability, it is its duty to do missionary work as a church, whether any other church does or not.
It is interesting to note the distances and modes of travel of these New Testament missionaries. By using a scale we find that from Antioch to Seleucia it is about sixteen miles; from Seleucia to Salamis about 130 miles; from Salamis to Paphos, about eighty miles; from Paphos to Perga, about 200 miles; from Perga to Antioch, about eighty miles; from Antioch to Iconium) ninety miles; from Iconium to Lystra, seventy miles; from Lystra to Derbe about forty miles. There is land travel and sea travel, and part of the land travel is the crossing of mountains. You can get the direction from the map.
In all the places touched, there were certain elements of population. There is always first a native population. This is the Roman province of Galatia, but this part used to be Phrygia, and Phrygia used to reach over to Galatia, and Lycaonia was on the east. There is always the native population, or original people. The next is the Greeks. The Greek population came in when that country was subject to Greece. After this, great multitudes of Jews poured in, and the latest of all came the Romans. At any one of these places could be found original natives, Greeks, Jews, and Romans; that is the order in which they settled. That takes us through Paul’s first missionary tour, which shook the world.
There arose from that tour an issue of very great importance, and a decision was reached that affects all time. That issue was made from the fact that it was the first time that preachers of Jesus Christ went to the heathen. God sent a Roman centurion to Peter, but he was a proselyte, and here they are told to go to the heathen. Then it is immensely important from the personality of the converts. Sergius Paulus, Lois, Eunice, Timothy, and Gaius of Derbe, a mighty man, were brought to God on that tour. And to this day there is the impression of that one expedition.
Many miracles were wrought, but only two are specially set forth, though the record says that God wrought wonders and mighty deeds by their hands. The miracle on Elymas and that cripple are the only ones that are mentioned. I often take up the Bible and read that first tour, then I shut the book and try to see the people. I see the missionaries; then I see Bar-Jesus; then Sergius Paulus, who was converted; then this family Lois, Eunice, and Timothy; then that cripple, poor fellow, and the joy that came to his soul; then I see that great evangelist, Gaius, that was converted in that way I impress the thing on my mind so that I can get off without my Bible with me and follow every tour of Paul’s, not only the three recorded in Acts, which we are now considering, but the one he took into Cilicia, and the one that follows after the book of Acts. I make these people live before me. Then I begin to say: What shall I do with these people, and what lesson shall I learn from them for myself?
QUESTIONS 1. What Old Testament passages interpreted in Paul’s great sermon in Antioch of Pisidia?
2. What is the interpretation here given of each?
3. What are the results of this sermon?
4. What is the occasion of the issue with the Jews on the next sabbath, how was this issue met, and what the result?
5. What great sermon here cited, and what the theme and content thereof?
6. Explain the last clause of verse forty-eight, which reads thus: “As many as were ordained to eternal life believed.”
7. What are the notes of time which they spent in Antioch?
8. Explain verses fifty, and fifty-one which read as follows: “But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders. But they shook off the dust of their feet against them, and came unto Iconium.”
9. Give a short account of Iconium, its government, its heathen religion, the Jews there, and why the apostles here were safe from the authorities at Antioch.
10. Give an account of Paul’s ministry here, its time, its result, and its termination.
11. Give a brief account of Lystra, its government, its heathen religion and the Jews there.
12. What are the events of their ministry here?
13. What are the events and characteristics of the work at Derbe?
14. What is the difference between the Gaius of Act 19:29 ; Act 20:4 ; Rom 16:23 ; 1Co 1:14 ; and 3 John?
15. Trace their way back across to Perga, and then directly to Antioch.
16. What spirit did they evince by going back this way?
17. What two great objects were accomplished by going back this way?
18. What mighty lesson for mission work here?
19. Why was there a plurality of elders in every church, and what Its bearing on present Baptist polity?
20. Locate Pamphylia on the map of the Roman Empire.
21. What are the great sufferings on the land part of this tour, and where is another account of them besides Luke’s in Acts?
22. What is Dr. Ramsay’s contention about the Galatian churches to which Paul wrote the letter later?
23. What is the relation of a particular church to this tour?
24. What the respective distances, directions, and methods of travel from Antioch in Syria to Seleucia, to Salamis to Paphos, to Perga, to Antioch in Pisidia, to Iconium, to Lystra, and to Derbe?
25. In all these places touched, what the elements of population and their order of settlement?
26. What issue arose from this tour, who were some of the prominent converts, and what the miracles wrought?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
Ver. 1. And it came to pass in Iconium ] See Trapp on “ Act 8:1 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1. ] , together (reff.): , Hesych [75] : not, ‘ in the same manner ,’ as Wolf and others.
[75] Hesychius of Jerusalem, cent y . vi.
, as in E. V.; not . , as Vater.
] Probably here these are the [see ch. Act 13:43 ; Act 13:50 ; Act 16:14 ; Act 17:4 ; Act 17:17 ; Act 18:7 and ch. Act 10:2 reff.], those of the uncircumcised who were more or less attached to the Jewish religion.
Fuente: Henry Alford’s Greek Testament
Act 13:1 to Act 14:28 .] FIRST MISSIONARY JOURNEY OF PAUL AND BARNABAS. Henceforward the history follows Saul (or Paul, as he is now ( Act 13:9 ) and from this time denominated), his ministry, and the events of his life, to the exclusion (with the sole exception of the council in ch. 15) of all the other Apostles .
Fuente: Henry Alford’s Greek Testament
Act 14:1 . ( Konia ), sometimes regarded as a Roman colony towards the end of the reign of Claudius, thus dignified on account of the title conferred upon the frontier town, Claudio Derbe. But Hadrian, not Claudius, constituted it a colony. In Act 14:6 the Apostles flee from Iconium to the cities of Lycaonia, Lystra and Derbe, and the inference from this statement is that Iconium was not itself Lycaonian. But this inference justifies the local accuracy of the historian, as it would appear that the people of Iconium regarded themselves as Phrygian even after Iconium had been united with Lycaonia in one district of Roman administration: cf. Ramsay, Church in the Roman Empire , p. 37 ff., and the testimony of the Christian Hierax, 163 A.D., before his Roman judge: “I have come hither ( i.e. , as a slave), torn away from Iconium of Phrygia ”: on the road travelled by the Apostles see also Ramsay, u. s. , p. 27 ff. Strictly speaking, Lystra and Derbe were cities of Lycaonia-Galatica, while Iconium reckoned itself as a city of Phrygia-Galatica, all three being comprised within the Roman province of Galatia. See also Rendall, Acts , p. 262. On the place and its importance, situated with a busy trade on the principal lines of communication through Asia Minor, see C. and H., smaller edition, p. 145, B.D. 2 . Iconium is the scene of the famous Acts of Paul and Thekla , forming a part of the Acts of Paul , C. Schmidt’s translation of which we must await with interest. See Harnack, Chronol. , i., p. 493, Wendt (1899), p. 42, Ramsay, Church in the Roman Empire , p. 375, and “Iconium,” Hastings’ B.D. , “together,” so R. and A.V., cf. LXX, 1Sa 11:11 , or it may mean “at the same time”. Blass however (so Ramsay, Weiss, Rendall) renders “after the same fashion,” i.e. , as at Antioch. But for this meaning cf. Act 17:2 , where a different phrase is used. : on the whole best taken as referring to the . or . , because in Act 14:2 we have , which would signify the Gentiles generally, as opposed to those devout persons who as proselytes had joined the Jewish synagogue.
Fuente: The Expositors Greek Testament by Robertson
Acts Chapter 14
If the Pisidian Antioch has only of late been identified, there is no doubt that Koniyeh, a considerable town of some forty thousand souls, represents in our day Iconium, the changed scene of apostolic labours which now opens to us. It was then an important city, having rapidly grown up from Strabo’s estimate in the reign of Augustus, as we may gather from Pliny’s account, a few years later than the inspired one, though far below what it became as the capital of the Seljukian Sultans.
Here, as in the city just left, the Jews had a synagogue, to which Paul and Barnabas repaired as usual. Persecution had in no wise daunted their courage or cooled their love and zeal in the gospel.
‘And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude of both Jews and Greeks believed. But the Jews that disobeyed1 stirred up the souls of the Gentiles and aggravated [them] against the brethren.2 A considerable time therefore they stayed, speaking boldly in reliance on the Lord that gave witness unto the word of His grace, granting signs and wonders to be done by their hands. But the multitude of the city was divided; and part held with the Jews, and part with the apostles. And when an effort was made of both the Gentiles and Jews with their rulers to outrage and stone them, becoming aware of it they fled unto the cities of Lycaonia, Lystra and Derbe, and the [country] round about, and there they were preaching the gospel’ (vers. 1-7).
1 ELP and most cursives support the received , but the older give , a completed act.
2 DE, et al, add at the end of ver. 2, ‘but the Lord gave (quickly) peace’. It has no stamp of truth. He was really pleased to give signs and wonders. It was needless here to speak of peace to the believer.
There was without doubt marked blessing at Iconium, where the Lord honoured and used largely the bold preaching of His grace: ‘a great multitude of both Jews and Greeks believed.’ This roused the enemy, and the Jews that disobeyed the glad tidings (cf. 2Th 1:8 ) stirred up the souls of the Gentiles and made them evil-affected against the brethren. It was not a visit from without but the alienation of the Jews that refused God’s message on the spot, as is confirmed by the correct form of the word () in the more ancient witnesses as against the Received Text. But this only drew out a pretty long stay and plain speaking in dependence on the Lord, Who on His part displayed His gracious power not only in the more ordinary testimony to His word but in confirmatory signs and wonders, of which we heard nothing at Antioch in Pisidia. It is a solemn fact, however, that such deeds of divine energy, as the rule, do not turn the stubborn heart. Men judge mainly in accordance with their feelings, whatever be the qualms of conscience; and where the will is set on its own way, none so hardened as those that breathe a constant atmosphere of miracle, as we see in the wilderness history. So here in the face of all, the multitude of the city was rent in twain; and if some held with the apostles, others as decidedly held with the Jews, the hereditary enemies of the gospel, ever ingenious in perverting and undermining what might have told on upright minds.
But the intent of violence, which had oozed out, brought the testimony to a close: for a plan or start of this kind seems to be the force of what is meant here, rather than an ‘assault’, as may be inferred safely from the context. Had there been an actual ‘rush’, there seems little propriety in the words ‘becoming aware of’ what could not be doubted and made escape hard. Nor does the form of the verb admit of the rendering ‘was making’; for the aorist must signify a definite fact instead of anything merely in course, which would be rather the imperfect. If they got cognisance of purpose to outrage and stone them so generally formed as to carry along Gentiles and Jews with their rulers, they judged it wise to leave with all haste. And so they fled to the cities of Lycaonia, Lystra and Derbe, and the country around; and there they pursued their gospel work.
‘And there sat a certain man at Lystra powerless in his feet,1 lame from his mother’s womb, who never had walked. This [man] heard Paul speaking, who, fastening his eyes upon him and seeing that he had faith to be made whole, said with a loud voice 2 Rise upright on thy feet: and he leaped up and walked. And the crowds seeing what Paul did, lifted up their voices in Lycaonian, saying, The gods are come down to us in the likeness of men. And they called Barnabas Zeus, and Paul Hermes because he took the lead in speaking. And the priest of the Zeus that was before the city, having brought bulls and garlands unto the gates, would have sacrificed with the crowds. But when the apostles Barnabas and Paul heard [of it], they rent their garments, and sprang out3 unto the crowd crying out and saying, Sirs, why do ye these things? We also are men of like affections with you, preaching [or, evangelizing] to you that ye should turn from these vain things unto4 a living God Who made the heaven and the earth and the sea and all things in them; Who in the bygone generations suffered all the Gentiles to walk in their own ways. And yet He left not Himself without witness in that He did good and gave you5 from heaven rains and fruitful seasons, filling your5 hearts with food and gladness. And saying these things they with difficulty restrained the crowds from sacrificing to them. But there arrived Jews from Antioch and Iconium, and having persuaded the crowds and stoned Paul, they dragged [him] without the city, supposing that he was dead. But as the disciples encircled him, he rose up and entered into the city’ (vers. 8-20).
1 ‘Being’ HLP, et al. (Text. Rec.) but not in the most ancient. The aorist seems best for the last verb of the verse.
2 Lachmann follows CDE et al., in adding, ‘I say to thee, In the name of the Lord Jesus Christ.’
3 The best MSS. ‘out’, not ‘in’ as in the Text. Rec. and most copies.
4 The definite article is probably to be omitted as in the best.
5 ‘You . . .’, not ‘us . . .’ as in Text. Rec.
The healing of the hopelessly lame man was eminently suited to arrest a rude heathen crowd, besides its being a practical as well as extraordinary witness to the gracious character of God so foreign to the thoughts of man left to himself. All was in contrast with the mysterious mumblings with which their wizards practised their charms. The addition to verse 10 (see footnote) was made early to save the appearance of pretension on the part of him who wrought the miracle. The absence of the clause is the instructive lesson that as such words would be unavailing in another mouth (definitely proved long after at Ephesus), so they are by no means called for where all the life and testimony were set on magnifying Christ. There was no legally required formula. Of all men Paul was most conspicuously, as he loved to call himself, the ‘bondman of Jesus Christ’; so that in his case it was the less necessary by a formal declaration to disclaim any virtue to heal by his own power or holiness.
That heathen should conclude as the Lycaonians did in consequence was the more natural, as they had the fabulous tradition made current a little while before by a Latin poet (Ovid) of the Augustan age that these very deities had been entertained in a part of Asia Minor. Physical differences would lead to the respective identification of their superstitious minds, besides the specific reason assigned in the case of Paul: and the proposal to do them sacrifice followed as matter of course. The scene is as usual set graphically before us; the crowd, the priest of Zeus (whose temple, or statue, was before the city), with the oxen and garlands all ready brought to the gates (of the house or court probably, where the apostles lodged). On the other hand we see the indignant and most earnest rejection of the God-dishonouring honour by Barnabas and Paul (for so they are presented in accordance with their assigned place), springing forth with garments rent and loud remonstrance. Their words were no less uncompromising though courteous. And what a difference from Romanist missionaries doing evil that good might come, or rather accepting a gross sin in order to propitiate their way, and to make a new and not less grievous and more guilty idolatry perpetual!
But the witnesses of the Lord Jesus are jealous for a living and true God and refuse to allow a sinful personal influence at His expense. ‘Sirs, why do ye these things? We also are men of like affections with you, preaching to you that ye should turn from these vain things unto a living God. . . Substantially it was an appeal akin to what Paul afterwards uttered to the Athenians on the Areopagus. How debasing is heathenism! The ignorant Lycaonian and the refined Athenian needed the same sort of discourse. They are set to spell the alphabet of creation. Here, however, it is not so much the unity of God and man’s true and near relationship to Him in contrast with his absurd reverence of idols or his god-making, it is God’s active beneficence attested to the Lycaonians in rains and fruitful seasons, with their results in plenteous food and gladness.
That the gods are envious at human gladness was the lie and curse of paganism. Not such is He Who made the heaven and the earth and the sea, and all that is in them. Who could deny that in the generations bygone He suffered the nations to proceed in their own ways? If He sent the gospel now concerning His Son, was it not in full accordance with the active goodness He had testified to all lands and times in those bountiful gifts from heaven which overspread the otherwise barren earth with every good thing for man’s life and heart? We need not dwell on each phrase; but it would not be hard to prove how telling was every word, and how all the undeniable truth thus conveyed indirectly dissipated the mischievous and destructive and demoralizing falsehoods of heathenism, to which their minds and habits had been inured, not only in their religion but in the whole of their outward relations saturated with that poison, as their own literary remains show and Rom 1 briefly declares in the burning yet holy reproofs of its latter verses.
So inveterate is the idolatry of the heart that it was with difficulty the crowds were kept from sacrificing to the Lord’s servants (ver. 18). How awful to think that Christendom over its largest part pays divine honours to men of like affections as themselves! It is admitted that apotheosis goes beyond canonization; but the dishonour to God and the injury to man can scarcely be said to be less. For the distinctive truth now is the unity, not of the Godhead only, but of the true Mediator; and consequently the peculiar assault of the enemy is not by honouring more gods than the living God, but by setting up other mediators or intercessors, as the Virgin, angels, and saints, no less than nullifying the full and intimate knowledge of God as the Father and the Son by the Holy Ghost sent down from heaven. Here Romanism is the chief offender, though others are not free from the taint, as indeed the tendency is common to. the natural man.
But idolatry was not the only danger at Lystra though others entered the scene characteristically to oppose, calumniate, and persecute. This is mostly the work of men who know some truth, but are jealous of more and better. These are the men who stifle conscience and are athirst for blood – blood of God’s saints and Christ’s servants, whom their ill-will blinds them to regard as the most wicked of men. So it was, and so it is. ‘But Jews arrived from Antioch and Iconium; and having persuaded the crowds and stoned Paul, they dragged him without the city, supposing that he was dead.’ These adversaries were not wholly ignorant of God’s testimony in the gospel. They knew enough to feel how immeasurably it rose above the law, and that it exceeded in glory was enough for their hard and proud hearts, which disdained to own their ruin, any more than God’s righteousness which can and does justify the ungodly through the faith of Christ. To the law they adhered, because it was theirs rather than because it is God’s, to the law, even though it can, as such, show no mercy to the guilty, and itself bears witness to the Messiah, the only Saviour of the lost. But to this witness they were wholly blind, being only alive to the pride of possessing it from God to the exclusion of all others. Yet when the gospel went out to others, they were eager to persuade these poor despised heathens that the word of God’s grace which Paul preached was nothing but imposture. Alas! they found the crowds there, as ever since, ready victims. And why? That very refusal of homage, which the Lystrans were ready to pay, is most offensive to man, and disposes him to believe the most odious misrepresentations of those he was about to worship. Men exalt themselves by human adoration, and to be balked of it soon turns to the hatred and perhaps death of those who seek the honour of the only God. So it was here. Instead of changing their minds like the Maltese (who from a murderer regarded Paul as a god, Act 28:6 ), they listen to Jewish calumny though ordinarily despised, and stone as a false prophet him to whom they had been so lately wishing to sacrifice, leaving him dragged without the city as a dead man.
But his life was in him, as he himself said later of Eutychus; and as the disciples stood round about him, he rose up and entered into the city (ver. 20). Paul’s work was only beginning, not done. To abide in the flesh was needful for many sinners as for all saints. It could not be that he was to expire thus, though Jews had incited Gentiles to do their worst, and imagined all was over. Grace had called him to its own great work of salvation, as well as of edifying the body of Christ. Nor was it enough that he rose up; he entered into the city, from which he had just been dragged outside as a corpse. Such was the faith and love of this more than martyr soul. Of him, if of any, we may surely say that the world was not worthy. Christ alone was and is the worthy One Paul could say, as he did, ‘To me to live is Christ’ – not the work only but Himself, of all things the most elevating, purifying, and strengthening of motives in that work. It is the spring of lowliness as of love, of courage as of faith. So rising up Paul entered into Lystra. Fear would have said, Go anywhere else just now. Self would have whispered, Stay there and see what a future triumph for the gospel! But the thoughts of man in neither suggestion are the mind of Christ, and this the apostle had, and acted upon. May it also be ours in His grace!
The apostle had now nearly reached the extreme point of this the first missionary journey.
‘And on the morrow he went forth with Barnabas to Derbe.’ This, or the country round about, was the farthest limit westward for the present. It might have seemed an inviting opportunity to have visited Cilicia or even Tarsus, but he that blamed John Mark, who left them and the work to return to Jerusalem, was not the man to allow such a claim; as even Barnabas seems to have done when he took Mark with him and subsequently went to Cyprus.
‘And,1 after preaching the gospel to that city and making many disciples, they returned unto Lystra, and unto1 Iconium, and unto1 Antioch, establishing 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’ (vers. 21, 22). It was in this neighbourhood and during this visit apparently that Timothy was brought to the Lord through the apostle Paul (1Ti 1:2 ; 2Ti 1:2 ), for in Act 16:1 he is spoken of as already a disciple in Derbe and Lystra, well reported of by the brethren that were at Lystra and Iconium. Here no reference is made, though grace had great things in store for him. It was enough to add about Derbe that the preaching was blessed to many there as elsewhere.
1 The best MSS. support , being repeated also.
We next hear of their return, visiting in reversed order Lystra, Iconium and Antioch. The circumstances gave a new character to the work. First, they were ‘establishing the souls of the disciples’. For this is a necessary part of the labour of love, and a real need for new-born souls, and many who are blessed in awakening have little power to confirm the young disciples. Here were servants of the Lord fitted beyond all to help on the unestablished; and we are told of their exhorting them to abide in the faith. How much there is to alarm in it if not to seduce from it! But they are also warned of the difficulties in the way, especially of the numerous severe trials which intervene, or, as it is expressed, ‘that through many tribulations we1 must enter into the kingdom of God.’ So the Lord had told the early disciples who as Jews might and did expect things smooth and bright, now that the Messiah was come. But He was come to suffer and to go on high, rejected of men and of His earthly people; which gives room to a yet deeper aggravation of the suffering path before glory dawn. And if Paul was a great preacher, not less was he a teacher of the Gentiles in faith and truth. Christ was ever his theme; ‘Whom we announce,’ as he says himself, ‘admonishing every man, and teaching every man in all wisdom, to the end we may present every man perfect in Christ: whereunto also I labour, combating according to His working that worketh in me in power’ (Col 1:28 , Col 1:29 ). He never took any Christian duty lightly, least of all that which lies so near to God’s purpose and Christ’s affection, even for those who had not seen his face in the flesh: that their hearts might be encouraged, being united together in love and unto all riches of the full assurance of understanding, to the recognition of the mystery of God, in which are hid all the treasures of wisdom and knowledge (Col 2:1-3 ). For those are not wanting anywhere, who, deceived themselves, seek to deceive the saints by persuasive speech. The word dwelling in us, and praise and prayer flowing out to God, with diligent testimony in love within as well as without, are grand safeguards; but withal the mind made up with joy for all endurance and long-suffering, as we wait for Christ and the kingdom.
1 There is no real ground for Dean Alford’s notion that the ‘we’ here implies the presence of the narrator, but marks the transition from the oratio obliqua to oratio recta.
Secondly, another task, which the first visit could not effect, still remained. ‘And when they chose (or, appointed) for them elders in each assembly and prayed with fastings, they commended them to the Lord on Whom they had believed’ (ver. 23). Naturally the differences in Christendom warp the minds of too many in their impressions of this instructive verse. Jerome, though by no means so extreme as some of the early fathers, interprets the word ceirotonhvsante” (which all the early English Versions as well as the Authorized had rendered ‘ordained’, Tyndale, Cranmer, and Geneva adding ‘by election’) of ordination by laying on of hands, as if = . This, Mr. Humphry rightly treats as untenable, or at least unsupported by any clear example of such a sense.
But we may go farther than Dean Alford, and must affirm that scripture nowhere points to the churches selecting elders by show of hands or in any other way. Indeed the phraseology before us excludes any such thought; for, first, if necessarily implied any such etymological import here, the meaning must be that Paul and Barnabas chose elders by the method of suffrage. This nobody holds or wishes, but the contrary. And, secondly, this is confirmed yet more abundantly by the pronoun ‘for them’, which excludes the disciples from their desired part in the election, and distinctly makes the apostles choose the elders for the saints concerned. Of all interpretations, therefore, none is so bad as the amiable compromise that the apostles ordained those whom each church elected. The words simply teach that Paul and Barnabas chose elders for the disciples in each assembly. No doubt the word may mean to stretch out the hand, and this especially in voting, but it had long been used, where no such form could be, to express choice or appointment. And this is certain in the New Testament without going outside it, and in Luke’s usus loquendi, as the most prejudiced must allow in Act 10:41 , and here too, unless he contends for Paul and Barnabas holding up their hands in each of these cases. This, however, is not what Congregationalism wants, but that the disciples should thus decide their choice of each elder and of one only in each church, whereas the text declares that the apostles chose elders for them in each assembly1: the most distinct and conclusive disproof of popular election which language can convey. And if laying on of hands followed, it is in no way taught here, for the word refers only to the choice of the presbyters.
1 Dr. Bennett says that the more remote antecedent, ‘the disciples’, may be referred to, which is so certainly wrong that he himself immediately changes this by the suggestion that Luke may have designed to show what no doubt (?) was the fact (!), that the apostles concurred in their election, and held out their hands, along with the disciples (!) in favour of the elected elder.
Nor does 2Co 8:19 support the idea of an election of the elders popularly, for the question there was solely of brethren acceptable to the assemblies for conveying funds to the saints in distress elsewhere. And it is certain that scripture does warrant the saints at large in choosing those they confide in for such a work, as we see in Act 6 . Still less is there the slightest analogy with the two put forward (not elected) in Act 1:23 , as to whom they prayed the Lord to choose for the vacant apostolate. The lot is a wholly different principle, on which turned the numbering or enrolment of Matthias with the eleven. In short, the procedure here was, just what Calvin denies, the apostles choosing solely in virtue of their peculiar office, as afterwards Titus was commissioned by Paul to appoint the elders in every city of Crete, without a hint of sitting as moderator of a free election by the consent of all. Not only is this Book thus in harmony, but the New Testament as a whole. Where man gave, man was allowed to choose where the Lord gave, He chooses and sends apart from man; where it is a question of order, the authorized envoys of the Lord appointed in His name, not only directly as here, but indirectly through a distinctly recognized channel as elsewhere.
After the choice of elders for the saints, the apostles prayed with fasting and commended them to the Lord on Whom they had believed. The saints in general were the object in view, not the elders only. And whatever the supplication which assuredly preceded and accompanied the delicate work of appointing the elders, it would appear from the language and connection that the prayers and fasting here specified followed that appointment and concerned the saints cast on the sustaining grace of the Lord.
‘And having passed through Pisidia they came unto Pamphylia; and having spoken the word [of the Lord]1 in1 Perga they went down unto Attalia; and thence they sailed unto Antioch, whence they had been commended to the grace of God for the work which they fulfilled. And when they arrived and brought the assembly together, they repeated all things God had wrought with them, and how He had opened to the Gentiles a door of faith. And they tarried2 no little time with the disciples’ (vers. 24-28).
1 Tischendorf on small but ancient authority gives ‘unto Perga’. Rather more of similar character add ‘of the Lord’, or ‘of God’.
2 The more ancient authorities do not give ‘there’.
Thus the first great evangelistic journey to the heathen by the apostles was brought to a close, Perga having heard the word on their return, if not on the earlier occasion saddened by the departure thence of John. And now Attalia (the modern Satalia, or Adalias) was touched, instead of Paphos, or any other part of Cyprus; and from that port to the Syrian Antioch, their point of departure, the voyage was readily made.
To the remarks already made it is of moment to add a few words more which may help souls. The latter part of verse 26 defines yet more, if it were needed, the import of that which had preceded this missionary visit. It was in no true sense an ‘ordination’ of Barnabas and Paul, but, as here described, it was their recommendation to the grace of God for the work which they had fulfilled. Indeed from Act 15:40 it would seem to have been repeated on the apostle’s second journey with Silas. The notion of holy orders founded on the beginning of Act 13 is therefore not only false and alien, but it strips what was done of all its gracious meaning. It is part of that judaizing which for most has darkened New Testament scripture, and debased the true grace of ministry.
Next, we may observe that, though sent out authoritatively by the Holy Spirit (Act 13:4 ) and thus placed directly under responsibility to the Lord Whose bondmen they were, they were quick to share all His doings with the saints: they call together the assembly whence they had gone out that all might rejoice in His grace, and especially in His grace to the Gentiles. The church is not the source of mission, but the scene of communion with divine grace using the truth for the blessing of the Gentiles by Paul (not Peter), and from Antioch as a starting-point on earth (not Jerusalem nor yet Rome). Patriarchal jurisdiction there was none, till men forgot that the true spring of the authority, power, and blessing was Christ in heaven, and ere long they began to dream of rival sees and their hierarchs. How soon did the little seed become a tree, so that the birds of heaven, which snatch away what was sown in the heart, came and lodged in its branches (Mat 13:31 , Mat 13:32 )!
We should bear in mind that the stay of Paul and Barnabas on their return to Antioch was not short.
Fuente: William Kelly Major Works (New Testament)
Acts
JEWISH REJECTERS AND GENTILE RECEIVERS
Act 13:44 – Act 13:52
In general outline, the course of events in the two great cities of Asia Minor, with which the present passage is concerned, was the same. It was only too faithful a forecast of what was to be Paul’s experience everywhere. The stages are: preaching in the synagogue, rejection there, appeal to the Gentiles, reception by them, a little nucleus of believers formed; disturbances fomented by the Jews, who swallow their hatred of Gentiles by reason of their greater hatred of the Apostles, and will riot with heathens, though they will not pray nor eat with them; and finally the Apostles’ departure to carry the gospel farther afield. This being the outline, we have mainly to consider any special features diversifying it in each case.
Their experience in Antioch was important, because it forced Paul and Barnabas to put into plain words, making very clear to themselves as well as to their hearers, the law of their future conduct. It is always a step in advance when circumstances oblige us to formularise our method of action. Words have a wonderful power in clearing up our own vision. Paul and Barnabas had known all along that they were sent to the Gentiles; but a conviction in the mind is one thing, and the same conviction driven in on us by facts is quite another. The discipline of Antioch crystallised floating intentions into a clear statement, which henceforth became the rule of Paul’s conduct. Well for us if we have open eyes to discern the meaning of difficulties, and promptitude and decision to fix and speak out plainly the course which they prescribe!
The miserable motives of the Jews’ antagonism are forcibly stated in Act 13:44 – Act 13:45 . They did not ‘contradict and blaspheme,’ because they had taken a week to think over the preaching and had seen its falseness, but simply because, dog-in-the-manger like, they could not bear that ‘the whole city’ should be welcome to share the message. No doubt there was a crowd of ‘Gentile dogs’ thronging the approach to the synagogue; and one can almost see the scowling faces and hear the rustle of the robes drawn closer to avoid pollution. Who were these wandering strangers that they should gather such a crowd? And what had the uncircumcised rabble of Antioch to do with ‘the promises made to the fathers’? It is not the only time that religious men have taken offence at crowds gathering to hear God’s word. Let us take care that we do not repeat the sin. There are always some who-
‘Taking God’s word under wise protection,
Correct its tendency to diffusiveness.’
‘Lo, we turn to the Gentiles.’ This is not to be regarded as announcing a general course of action, but simply as applying to the actual rejecters in Antioch. The necessity that the word should first be spoken to the Jews continued to be recognised, in each new sphere of work, by the Apostle; but wherever, as here, men turned from the message, the messengers turned from them without further waste of time. Paul put into words here the law for his whole career. The fit punishment of rejection is the withdrawal of the offer. There is something pathetic in the persistence with which, in place after place, Paul goes through the same sequence, his heart yearning over his brethren according to the flesh, and hoping on, after all repulses. It was far more than natural patriotism; it was an offshoot of Christ’s own patient love.
Note also the divine command. Paul bases his action on a prophecy as to the Messiah. But the relation on which prophecy insists between the personal servant of Jehovah and the collective Israel, is such that the great office of being the Light of the world devolves from Him on it and the true Israel is to be a light to the Gentiles. These very Jews in Antioch, lashing themselves into fury because Gentiles were to be offered a share in Israel’s blessings, ought to have been discharging this glorious function. Their failure showed that they were no parts of the real Israel. No doubt the two missionaries left the synagogue as they spoke, and, as the door swung behind them, it shut hope out and unbelief in. The air was fresh outside, and eager hearts welcomed the word. Very beautifully is the gladness of the Gentile hearers set in contrast with the temper of the Jews. It is strange news to heathen hearts that there is a God who loves them, and a divine Christ who has died for them. The experience of many a missionary follows Paul’s here.
‘As many as were ordained to eternal life believed.’ The din of many a theological battle has raged round these words, the writer of which would have probably needed a good deal of instruction before he could have been made to understand what the fighting was about. But it is to be noted that there is evidently intended a contrast between the envious Jews and the gladly receptive Gentiles, which is made more obvious by the repetition of the words ‘eternal life.’ It would seem much more relevant and accordant with the context to understand the word rendered ‘ordained’ as meaning ‘adapted’ or ‘fitted,’ than to find in it a reference to divine foreordination. Such a meaning is legitimate, and strongly suggested by the context. The reference then would be to the ‘frame of mind of the heathen, and not to the decrees of God.’
The only points needing notice in the further developments at Antioch are the agents employed by the Jews, the conduct of the Apostles, and the sweet little picture of the converts. As to the former, piously inclined women in a heathen city would be strongly attracted by Judaism and easily lend themselves to the impressions of their teachers. We know that many women of rank were at that period powerfully affected in this manner; and if a Rabbi could move a Gentile of influence through whispers to the Gentile’s wife, he would not be slow to do it. The ease with which the Jews stirred up tumults everywhere against the Apostle indicates their possession of great influence; and their willingness to be hand in glove with heathen for so laudable an object as crushing one of their own people who had become a heretic, measures the venom of their hate and the depth of their unscrupulousness.
The Apostles had not to fear violence, as their enemies were content with turning them out of Antioch and its neighbourhood; but they obeyed Christ’s command, shaking off the dust against them, in token of renouncing all connection. The significant act is a trace of early knowledge of Christ’s words, long before the date of our Gospels.
While the preachers had to leave the little flock in the midst of wolves, there was peace in the fold. Like the Ethiopian courtier when deprived of Philip, the new believers at Antioch found that the withdrawal of the earthly brought the heavenly Guide. ‘They were filled with joy.’ What! left ignorant, lonely, ringed about with enemies, how could they be glad? Because they were filled ‘with the Holy Ghost.’ Surely joy in such circumstances was no less supernatural a token of His presence than rushing wind or parting flames or lips opened to speak with tongues. God makes us lonely that He may Himself be our Companion.
It was a long journey to the great city of Iconium. According to some geographers, the way led over savage mountains; but the two brethren tramped along, with an unseen Third between them, and that Presence made the road light. They had little to cheer them in their prospects, if they looked with the eye of sense; but they were in good heart, and the remembrance of Antioch did not embitter or discourage them. Straight to the synagogue, as before, they went. It was their best introduction to the new field. There, if we take the plain words of Act 14:1 , they found a new thing, ‘Greeks,’ heathens pure and simple, not Hellenists or Greek-speaking Jews, nor even proselytes, in the synagogue. This has seemed so singular that efforts have been made to impose another sense on the words, or to suppose that the notice of Greeks, as well as Jews, believing is loosely appended to the statement of the preaching in the synagogue, omitting notice of wider evangelising. But it is better to accept than to correct our narrative, as we know nothing of the circumstances that may have led to this presence of Greeks in the synagogue. Some modern setters of the Bible writers right would be all the better for remembering occasionally that improbable things have a strange knack of happening.
The usual results followed the preaching of the Gospel. The Jews were again the mischief-makers, and, with the astuteness of their race, pushed the Gentiles to the front, and this time tried a new piece of annoyance. ‘The brethren’ bore the brunt of the attack; that is, the converts, not Paul and Barnabas. It was a cunning move to drop suspicions into the minds of influential townsmen, and so to harass, not the two strangers, but their adherents. The calculation was that that would stop the progress of the heresy by making its adherents uncomfortable, and would also wound the teachers through their disciples.
But one small element had been left out of the calculation-the sort of men these teachers were; and another factor which had not hitherto appeared came into play, and upset the whole scheme. Paul and Barnabas knew when to retreat and when to stand their ground. This time they stood; and the opposition launched at their friends was the reason why they did so. ‘Long time therefore abode they.’ If their own safety had been in question, they might have fled; but they could not leave the men whose acceptance of their message had brought them into straits. But behind the two bold speakers stood ‘the Lord,’ Christ Himself, the true Worker. Men who live in Him are made bold by their communion with Him, and He witnesses for those who witness for Him.
Note the designation of the Gospel as ‘the word of His grace.’ It has for its great theme the condescending, giving love of Jesus. Its subject is grace; its origin is grace; its gift is grace. Observe, too, that the same connection between boldness of speech and signs and wonders is found in Act 4:29 – Act 4:30 . Courageous speech for Christ is ever attended by tokens of His power, and the accompanying tokens of His power make the speech more courageous.
The normal course of events was pursued. Faithful preaching provoked hostility, which led to the alliance of discordant elements, fused for a moment by a common hatred-alas! that enmity to God’s truth should be often a more potent bond of union than love!-and then to a wise withdrawal from danger. Sometimes it is needful to fling away life for Jesus; but if it can be preserved without shirking duty, it is better to flee than to die. An unnecessary martyr is a suicide. The Christian readiness to be offered has nothing in common with fanatical carelessness of life, and still less with the morbid longing for martyrdom which disfigures some of the most pathetic pages of the Church’s history. Paul living to preach in the regions beyond was more useful than Paul dead in a street riot in Iconium. A heroic prudence should ever accompany a trustful daring, and both are best learned in communion with Jesus.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Act 14:1-7
1In Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a large number of people believed, both of Jews and of Greeks. 2But the Jews who disbelieved stirred up the minds of the Gentiles and embittered them against the brethren. 3Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands. 4But the people of the city were divided; and some sided with the Jews, and some with the apostles. 5And when an attempt was made by both the Gentiles and the Jews with their rulers, to mistreat and to stone them, 6they became aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region; 7and there they continued to preach the gospel.
Act 14:1 “Iconium” There is a second century non-canonical book known as The Acts of Paul and Thekla, which is reported to be Paul’s activities in Iconium. This book possibly contains the only physical descriptions of Paul ever recorded: short, bald, bowlegged, heavy eyebrows, and protruding eyes. It is quite uninspired and yet reflects the impact that the Apostle Paul had in this region of Asia Minor. Most of this area was in the Roman Province of Galatia.
“entered the synagogue” This was Paul and Barnabas’ regular pattern. These hearers, both Jews and Greeks, would be familiar with the OT prophecies and promises.
“a large number of people believed, both of Jews and of Greeks” This phrase shows the purpose of Acts. The gospel is spreading vigorously among various people groups. The implications of the OT promises to all humanity (cf. Gen 3:15; Gen 12:3) are now being realized.
These summary statements relating to the rapid growth of the church are characteristic of Luke’s writings.
Act 14:2 “the Jews who disbelieved” Salvation is characterized by “believed” (cf. Act 14:1), spiritual blindness and recalcitrance is characterized by “disobedience” or “disbelief.” The refusal to respond to the gospel dooms one to blindness and lostness!
Luke documents the virulent antagonism of Jewish unbelief and active persecution. It is their rejection that opens the door of faith to the Gentiles (cf. Romans 9-11).
“stirred up” This is a common Septuagint verb for rebellion (cf. 1Sa 3:12; 1Sa 22:8; 2Sa 18:31; 2Sa 22:49; 1Ch 5:26), but it is used in the NT only in Act 13:50 and here.
“embittered” This is another common term in the Septuagint to describe evil, oppressive people who mistreat others. Luke uses this term often in Acts (cf. Act 7:6; Act 7:19; Act 12:1; Act 14:2; Act 18:10).
Act 14:3 God used the miraculous to confirm His gracious character and the truthfulness of the gospel of Jesus Christ in this new area (cf. Act 4:29-30; Heb 2:4).
Act 14:4 “But the people of the city were divided” The word of truth always divides (cf. Act 17:4-5; Act 19:9; Act 28:24; Mat 10:34-36). Some of the Jews in the Synagogue believed, but others became militant against the gospel.
“with the apostles” This refers to both Paul and Barnabas. In this chapter (i.e., Act 14:4; Act 14:14) is the only time Luke uses this term to refer to anyone except the original Twelve. Barnabas is called an apostle (cf. Act 14:14). This is also implied in 1Co 9:5-6. This is obviously a wider use of the term “apostle” than the Twelve. James the Just (half brother of Jesus) is called an apostle in Gal 1:19; Silvanus and Timothy were called apostles in 1Th 1:1 combined with Act 2:6; Andronicus and Junius (Junia in KJV), are called apostles in Rom 16:6-7; and Apollos is called an apostle in 1Co 4:6-9.
The twelve Apostles were unique. When they died no one replaced them (except Matthias for Judas, cf. Acts 1). However there is an ongoing gift of apostleship mentioned in 1Co 12:28 and Eph 4:11. The NT does not provide enough information to describe the functions of this gift. See Special Topic: Send (Apostell) following.
SPECIAL TOPIC: SEND (APOSTELL)
Act 14:5 “with their rulers” This could refer to the leaders of the city or the leaders of the synagogue. Some early scribes and modern commentators assert two persecutions, (1) Act 14:2 and (2) Act 14:5, but the context implies just one.
NASB, NRSV,
TEV”mistreat”
NKJV”abuse”
NJB”make attacks”
The Greek term hubriz is more intense than “mistreat,” possibly “to run riot,” or “to commit violent acts.” It is very common in the Septuagint. Luke uses this term often in three senses.
1. insult, Luk 11:45
2. violent act, Luk 18:32; Act 14:5
3. loss of physical property, Act 27:10; Act 27:21
“stone” This second descriptive term shows just how violently the opposition planned to attack the believers. Probably the Jewish element chose this specific means because of its OT connection to blasphemy (i.e., Lev 24:16; Joh 8:59; Joh 10:31-33).
Act 14:6 “and fled to the cities of Lycaonia, Lystra and Derbe” Iconium was in Phyrgia. It was close to the boundary of a racially distinct group. This detail shows the historicity of the book of Acts.
Act 14:7 The verb is a periphrastic perfect middle, meaning that they preached again and again. This is the theme of Paul’s missionary journeys (cf. Act 14:21; Act 16:10). Those who trusted Christ under his preaching also sensed the urgency and mandate to present the gospel to others. This was/is the priority (cf. Mat 28:19-20; Luk 24:47; Act 1:8)!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
it came to pass. See note on Act 4:5.
both together. Greek. kata to auto. Compare epi to auto. Act 1:15, &c.
synagogue. App-120.
spake. Greek. laleo. App-121.
multitude. Greek. plethos. See note on Act 2:6.
Greeks. These were Gentiles. Greek. Hellen.
believed. App-150.
Fuente: Companion Bible Notes, Appendices and Graphics
1.] , together (reff.): , Hesych[75]: not, in the same manner, as Wolf and others.
[75] Hesychius of Jerusalem, centy. vi.
, as in E. V.; not . , as Vater.
] Probably here these are the [see ch. Act 13:43; Act 13:50; Act 16:14; Act 17:4; Act 17:17; Act 18:7 and ch. Act 10:2 reff.], those of the uncircumcised who were more or less attached to the Jewish religion.
Fuente: The Greek Testament
Paul and Barnabas, in carrying the Gospel, have come into the uncharted territories as far as the Gospel is concerned into Asia Minor. They came from Cyprus to the area that is now known as Turkey. They did not remain in the coastal plains of Pamphylia. It is thought that Paul probably got malaria fever. It was a very prevalent thing around the coastal plains of Pamphylia at that time.
And later on when Paul wrote to the Galatians and he spoke to them of how sick he was when he was there with them. So the fact that Paul did not stay in Pamphyliam, but immediately moved into the upper plateau country of Pisidia to the city of Antioch, that he was going up there for actually health reasons as much as anything else. Coming into the area of Galatia.
There in Antioch they went into the synagogue. They preached Jesus Christ, and there was a tremendous response the following week. Practically the whole town came out to listen to them, which created a jealousy in the hearts of the Jews in the synagogues, and they turned the people against Paul and Barnabas. So Paul and Barnabas left Antioch, and as we come into chapter 14, they went from Antioch about fifty miles away to Iconium.
And so when they came into Iconium, [as was their procedure] they went into the synagogue again on the sabbath day, and they again spoke, and a great multitude both of the Jews and also of the Greeks believed. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against Paul and Barnabas and those who had believed. And so they remained there a long time speaking boldly in the Lord, which gave testimony unto the word of his grace, and the Lord granted signs and wonders to be done by their hands ( Act 14:1-3 ).
So they were facing opposition in Iconium. And rather than fleeing from the opposition, they stayed there a long time in order that they might really root and ground those who believed in the faith. I think that one of the weaknesses of modern day evangelism is the lack of follow up. It is rather tragic to bring people to a birth in Jesus Christ, but don’t carry them on into a mature state. And that has been one of the great weaknesses of the church today.
So many times the church makes its emphasis upon evangelism rather than the developing of a strong body. And so when they saw the opposition, they remained there in Iconium for a long a time in order that they might really establish the believers in the faith knowing that they were going to have difficulty in their Christian walk.
Now, “they spoke boldly in the Lord, who gave testimony unto the word of His grace.” In other words, in the gospel of Acts, the last verses is that they went everywhere preaching the Gospel. The Lord working with them with signs following. Here again the Lord gave witness to the truth that they declared by signs, miracles, wonders that were done there in Iconium to confirm the truth of what was being declared. Signs following.
Today many have reversed that, and they have signs preceding. And they hope by the signs to attract people. But here and in the New Testament, the signs were for confirming the truth of the Word that had been declared. And so they had declared boldly the Lord to them who gave them confirming evidence to the people of the truth.
But the multitude of the city was divided: and part held with the Jews, and part with the apostles. And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, and they became aware of it, and fled to Lystra [about forty miles away] and Derbe, cities of Lycaonia, and unto the region that lieth round about: and there they preached the gospel. And there sat a certain man at Lystra, who was lame in his feet, being a cripple from his mother’s womb, who had never been able to walk: the same heard Paul speak: and as Paul was steadfastly beholding him, and perceiving that he had faith to be healed, so he said to him with a loud voice, Stand up on your feet. And he leaped and walked. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter [or Zeus]; and they called Paul, Mercurius [or Hermes] ( Act 14:4-12 ),
Now they were Greeks; Jupiter and Mercurius were the Roman names of the Greek gods of Zeus and Hermes. Zeus was supposedly born to Croses and Rhea who were of the mythological race of the Titans. When Zeus grew up, he and his brothers rebelled against the Titans and overthrew them. And Zeus became the chief god, the god of the skies. Hermes was born of an illicit relationship, one of the many that Zeus had of the goddesses and the mortal women, and was known as the god of speech. And because Paul was the chief spokesman, they figured he must be Hermes and because Barnabas was probably a very stately looking person, taller, they said that he was Zeus.
Now there at Lystra there was a great temple to Jupiter. And according to the legend, years earlier, Jupiter and Hermes came to the city of Lystra incognito. But nobody recognized them and the people treated them rather shabbily. But there was one couple who took them in and treated them nice. And so for a reward, Zeus made them the perpetual keepers of the temple of Zeus there in Lystra. For he turned them into two trees that stood at the front of the temple. And thus, they were the perpetual guards of the temple of Zeus.
And so when they saw this miracle that Paul had wrought, speaking the word of faith to this lame man. For somehow again by the Spirit of God, Paul knew that this man had faith to be healed. And it had to be just the discerning of the Spirit of God on Paul’s part. So Paul said with a loud voice, the word of faith, “Stand up on your feet!”
Now at this point, the man had one of two choices: either to stand up on his feet, believing the word of faith, or to laugh and scoff at the command of Paul and beg his inability. Notice how many times Jesus gave impossible commands. With the man with the withered hand he said, “Stretch forth your hand.” “Lord, I can’t, my hand is withered. Can’t you see?”
Now those who have been challenged with the word of faith have a choice to obey and to receive that work of God or to argue with Him. Unfortunately, I’m afraid that too many times we’re arguing with the Lord. The Lord speaks His word of faith to our hearts, “Be strong! Go in and conquer!” “Oh, Lord, I would love to conquer. Oh, Lord, I’m so weak. I would just love…oh, You don’t know, Lord, how I’d love to do that.” And we’re telling Him all the reasons why we can’t rather than just obey and going ahead and doing it.
Now if you will just will to obey those commands of Christ to your hearts, you will find, as did this man, that God will give to you all that you need to obey His command of faith. So when God says to you, “Alright now, be strong and be victorious,” you say, “Alright, Lord!” And just accept and be strong and victorious. That’s all there is to it. If you will will to obey, He will give you the capacity to do it.
So Paul spoke a word of faith. The man stood on his feet and began to leap and walk, and the people said, “The gods have come down! He’s come back again!” You know, the legend was that he had been there before. “He’s come back again!” So they ran down to the temple of Jupiter.
The temple was there at the gates of the city, brought oxen and garlands unto the gates, and the priests of Zeus would have done sacrifice with the people. Which when the apostles, Barnabas and Paul, heard it, they tore their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: who in times past allowed all nations to walk in their own ways. Nevertheless he did not leave himself without witness, in that he did good, and gave us rain, and fruitful seasons, filling our hearts with food and gladness ( Act 14:13-17 ).
Now notice, here are people, and notice there was no synagogue in Lystra. Paul’s usual method in coming into the city would be to go into the synagogue. Because there at least the people had a basic foundation in their knowledge of God, having studied the Old Testament. They knew the true and the living God. Now Paul is getting further and further into the wilds, you might say. He comes now to the city of Lystra where no synagogue existed. Now in any city if there were ten adult Jewish males, they would form a synagogue. So that means there wasn’t ten adult Jewish males in Lystra. No synagogue.
So Paul just goes on the street and starts to preach to the people. But in talking to them about God, he must start with nature. “God has not left Himself without witness in that God has been good. He’s given you the rainy seasons. He’s given you the fruitful ground.” Lystra was the center of the corn raising of the ancient world. It was the Iowa of that time where most of the corn was raised. Very good abundant crops. “God has given to you the fruitful seasons. God has given you the rain. God has made Himself known through nature. So God has not been witness.” And so he starts where they are. They have very little concept of the true and the living God. All they know about God is the legends of Zeus, who through his many affairs gave birth to Apollo, to Athena, to Museas, to Phades, to Artimus, and to all of the other gods that they worship. But they didn’t know about the true and the living God.
And so Paul starts at an area that they can understand–the revelation of God in nature. And so, as they are ready to make a sacrifice to Paul and Barnabas, Paul says, “No, we’ve come to preach to you. We’re men, we’re just like you are, and we’ve come to preach to you that you should turn from these vanities, these legends, these beliefs that you have are empty. They’re not true! You should turn from these to the living God who made the heaven and the earth, the seas, everything that is in them and has left His witness by being good to you and giving you rain and fruitful seasons.” So he starts where they are. God has revealed Himself in nature.
David tells us in the nineteenth Psalm that the heavens declare the glory of God. The earth shows His handiwork. Day unto day they utter their speech. Night unto night their voice goes forth and there is not a speech nor a language where their voice is not heard. God speaks to man universally in nature. Every night the heavens talk to you. When you look up into that star filled sky, God is talking to you. The heavens are declaring to you the glory, the vastness, the awesomeness of God. Every day as you look around at the flowers, the fields, the various life forms, God is speaking to you.
The problem is that so often we are misinterpreting and we stop short, and man begins to worship and serve the creature more than the Creator. Paul speaks of that danger in Romans. So a man becomes a pantheist. Yes, he’s aware of God, but everything becomes god. That beautiful green bean field becomes god, though it’s going to turn brown and die and get plowed under. But he begins to nature, animism.
I remember when I was a little tiny kid. Our family was up at Yosemite National Park. And you know how other kids are. There were other kids. We were in camp fourteen by the Merced River. We were looking up at glacier point. And this little kid said to me, “Do you know who made that?” And I said, “Yeah, I know who made that! God made that!” “Oh, no! Mother nature made that!” Well, it’s not right to fool around with Mother Nature. But man stops short of God. So Paul pointed out to them that God has given a witness of Himself to you in nature.
I believe that at this point Paul was facing one of the gravest dangers in his whole career. At this point his career could have come to an end. His ministry and work for God could have halted right here had he taken praise and the glory that these people were wanting to put upon him.
I think the greatest danger of the ministry is not when you’re under severe persecution, but when God has used your life, you’re highly effective and everybody begins to speak well of you, begins to praise you, begins to declare what a marvelous person and all you are. You are facing there the gravest danger of your ministry, because if you accept that praise, you will soon find yourself sitting on the shelf.
It is interesting how that again man wants to worship and serve the creature rather than the Creator. Paul was the instrument that God used and so they were ready to worship Paul. Now Paul could have rationalized in his mind, “Well, this is good. I’ve got them right in my hands. I’ll let them go ahead and worship me and then I’ll point them to the Lord.” And unfortunately, there are many people who follow this policy. They try to draw persons to themselves, and, once they’re really attached to me, they can turn them over to the Lord. “They so admire me and they so love me, now I’ll bring them to Jesus.” It’s a very dangerous rational.
Paul, rather than receiving the praise, said, “No, this is emptiness. I’m only a man! Don’t worship the creature; worship the Creator. We’ve come to preach to you that you should turn from this emptiness, from these vanities to the living God. Don’t stop short by worshipping the creature. Worship the Creator who is blessed forevermore.” And even so, they were almost insisting on going ahead to worship Paul and Barnabas. They were scarcely able to stop the people who were intent upon worshipping them.
Now if you think that the worship of man, glory and praise of man is a very desirable and wonderful thing to have, let me just give you a word of warning. The glory and the praise of man is very fickle. As will testify any ball player who has gone into a slump for a period of time. You can be a great hero, but just go into a slump for a while and every time you come up to bat you will hear the “boo’s” of the people. And how many athletes, every time they step up to the plate they’ve heard the crowd shouting their name, chanting their name, stomping their feet. Standing up and cheering and cheering, “Our hero has come to bat!” But let’s just let him go into a deep slump over a period of time. How the adulation of the world does change. Every time you come up to bat you hear the “boo’s” and the “hisses.” How fickle is the worship of man. Evident there at Lystra. Here they’re ready to worship them as a god. Verse Act 14:19 :
And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, they drug him out of the city, supposing he had been dead ( Act 14:19 ).
These same people that were ready to worship him have now lynched him because stoning was a form of lynching in those days. It was no justice, just that crowd mob psychology. And these people ready to worship him now stone him and drug him out of the city when they thought they had killed him.
Now, I personally feel they did kill him. Now that’s sort of brash perhaps to say, because Paul himself said he didn’t know whether or not they killed him. But since he didn’t know, I have a right to my feeling! Years later when Paul was writing his second letter to the Corinthian church, no doubt referring to this experience here in Lystra, he said, “There was a man in Christ above fourteen years ago, (whether in the body, or whether out of the body, I really don’t know;) but such a one was caught up into the third heaven. And there heard things so marvelous, that it would be a crime to try to describe it with human language. Of such a one I will boast” ( 2Co 12:2-5 ).
Paul wrote about this Lystra experience, and he declared, “Whether I was in the body or out of the body, I don’t know. Whether I was still alive and had the vision, or I was actually dead and had an out of the body experience, I can’t tell you for sure. But what I can tell you for sure is that I was caught up into the third heaven and there it was so glorious! The things I heard were so fantastic that there is no language that can describe them. And if I try to describe them it would be a crime, because there are no words that are adequate to describe what I had heard. And because of the abundance of the revelations that were given to me, there was also given to me this thorn in the flesh, a minister of Satan to buffet me.” It could be that Paul received injuries at that stoning from which he never recovered. Paul said, “Of such a one I will boast.”
So the fickleness of the glory of the crowd. Ready to worship him, ready to kill him. So they drug him out of the city thinking he was dead.
However, as the disciples stood round about him, he rose up, and came into the city ( Act 14:20 ):
Now, you think he would run. Not Paul. He came right back into the city.
and the next day he departed with Barnabas to Derbe. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra [right back to where he was stoned], and to Iconium [where they were planning to stoning him], and then on to Antioch [where he got kicked out of town shaking the dust off of his feet], as they confirmed the souls of the disciples, and exhorted them to continue in the faith, and that we must through much tribulation enter the kingdom of God ( Act 14:20-22 ).
They didn’t say, “Well, fellas, it’s a rosy path. Now that you’ve accepted Jesus, all of your problems are over! Isn’t that nice! Jesus is so good! You’re not going to have another problem.” No, they said, “Hey, hang in there, man. It’s going to be tough. With much tribulation you’re going to enter into the kingdom.” But they encouraged them to the faithfulness in Christ.
Later, Paul wrote to Timothy who came from this area. Timothy grew up in this area and, no doubt, met Paul on this first journey, joined Paul later as a companion and as a servant. But Timothy, Paul called him “my son in the faith.” So it was, no doubt, in this journey that Paul met Timothy and he was converted. Paul later wrote Timothy and reminded him of the tribulation that he faced while in that territory and he said how that God delivered me while I was in Iconium and in Lystra and in Derbe, how God delivered me.
Now herein is interesting to me, the different ways by which God delivered Paul from these enemies. In Antioch God delivered Paul by having him kicked out of town. He said, “Well, God freed me from those people.” In Iconium they were plotting to stone him, but Paul learned of the plot and left town before they had a chance. So God delivered him by making him aware of the plot against his life. But in Lystra, God delivered him by having him think that he was dead and then dragging him out of the city.
Now God doesn’t follow a particular pattern, He’s very versatile. He refuses to be confined to a pattern. It is interesting how that man is constantly seeking to put God into a form. I want to somehow put God into a rut because I’m always in a rut. And I want to pattern God so I can say this is how God works. This is how God will deliver you. There are those people who are offering simplistic answers for complex problems, but let me tell you something: there are no simple answers; there are no pattern ways by which God works. God may deliver you by letting you know the trouble is afoot. God may be delivering you by the foot, kicking you out of town. Or God may deliver you through the stoning from the angry mob. God works in different ways, His works in our lives. And He does not confine Himself to one single way or pattern of working, but He works through diversity.
So they encouraged them to hang in there, “It’s going to be tough, but through much tribulation, we will enter into the kingdom of God.” And so in these churches, they ordained elders.
and they prayed with fasting, they commended them to the Lord, on whom they believed ( Act 14:23 ).
Brothers, we just place you into the hands of the Lord. And after the prayer and fasting, anointed and prayed for the elders, appointed these elders over the church.
And after they had passed throughout Pisidia [the upper area where Antioch was], they came back again to the coastal plains of Pamphylia. And when they had preached the word in Perga, they went down into Attalia: where they caught a ship and sailed back to Antioch [where they had begun their journey back in the beginning of chapter 13], they had been recommended to the grace of God for the work which they had fulfilled ( Act 14:24-26 ).
So they fulfilled their first missionary journey, and they came back again to the brethren there in Antioch on the northern coast of the Mediterranean from the area of Phoenicia.
And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. And there they abode for long time with the disciples ( Act 14:27-28 ).
So they came back to their home church, sharing with them the glorious work of God among the Gentiles, miracles of grace and the number of believers in the body of Christ being expanded into the Gentile world.
“
Fuente: Through the Bible Commentary
Act 14:1. , together) So the LXX., 1Sa 31:6.-) in such a way, and with such success. Persecution had increased their power.
Fuente: Gnomon of the New Testament
Act 14:1-7
PAUL AND BARNABAS AT ICONIUM
Act 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. (Rom 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 Gods 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. (Gal 1:1 Gal 1:16-18.) The common use of apostolos is found in Joh 13:16 and 2Co 8:23. Paul used the word and applied it to James the Lords brother Gal 1:19); to Epaph- roditus (Php 2:25) as the messenger of the church in Philippi; to Silvanus and Timothy (1Th 2:6; Act 18:5); and to Andronicus and Junias (Rom 16:6-7.) He even calls the Judaizing teachers false apostles. (2Co 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 Jas 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.
Fuente: Old and New Testaments Restoration Commentary
In Iconium there was largely a repetition of the experiences at Antioch. Becoming aware of the growing hostility, Paul and Barnabas passed on, and came to Lystra. There is a marked difference between Paul’s address here and messages which he delivered to the Jews. In this he recognized and dealt only with Gentile position and thought. He described himself as a bearer of good tidings from the eternal God. Designating their gods, “vain things,” he announced the living God.
With relentless anger, the persecuting Jews of Antioch and Iconium followed the apostle to Lystra. Here it is easy to read the statement, “They stoned Paul, and dragged him out of the city, supposing that he was dead”; but it was a fearful experience, and in all probability he would carry the marks of it with him to the end of his journey. How he must have remembered Stephen as the stones rained on him.
Nevertheless, this great missionary pressed forward as far as Derbe, and then turning back on his course, he revisited the very places where he had been submitted to persecution. As he did so, he told the people that “through tribulation we must enter into the Kingdom of God.” What emphasis his own bruised body would lend to his word. The statesmanlike qualities of the apostle are manifested in this revisiting of the churches, establishing them, and appointing elders to take the oversight of affairs. Returning to Antioch, the two reported on their work, and so ended the fist missionary journey.
Fuente: An Exposition on the Whole Bible
Varying Treatment of the Message
Act 14:1-13
From Antioch the Apostles passed to Iconium, the capital of Lycaonia. It is most illuminating to note the source of their success: The Lord bore witness unto the word of His grace. We must not expect success if that divine witness is absent. There is nothing more vital than this. The secret of joyful and successful service is the consciousness that, in every sermon and address, there is an unseen fellow-worker who is listening to each sentence and punctuating with his strong affirmation each utterance which magnifies the grace of God.
Lystra was situated in the highlands, amid a wild, mountainous country. In Pauls audience here he saw a cripple who had faith to be healed, Act 14:9. What quick insight God gives the soul that lives in fellowship with Him! There was an old tradition that the gods had frequented this very region. Jupiter, the father of the gods, was the guardian deity of Lystra. There was, accordingly, an especial reason for the excitement among these simple and untutored folk. Man has ever longed for a daysman, and believed that there might be commerce between heaven and earth. Oh, that we were as quick to worship and adore the Son of God!
Fuente: F.B. Meyer’s Through the Bible Commentary
As Paul and Barnabas continued their first missionary journey they came to Iconium. This was the chief city of the district of Lycaonia, sometimes called southern Galatia. It is also one of the cities to which Paul addressed the Epistle to the Galatians later on. And it came to pass in Iconium, that they went both together into the synagogue of the Jews [again they went first to Gods earthly people], and so spake, that a great multitude both of the Jews and also of the Greeks believed.
I like that: They so spake, that a great multitude.. .believed. If it is possible to so speak that a multitude will believe, it is possible to so speak that nobody will believe! It is possible to preach so as to convert nobody, and I think a lot of preachers have learned how to do that. Year after year nobody is converted through their ministry. Why? In the first place they do not preach the gospel, and it is the gospel that is the power of God unto salvation. And secondly, they do not preach in the power of the Holy Spirit, and it is only the Holy Spirit who uses the gospel to save sinners. Paul said, Our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake (1Th 1:5). Notice that the preacher himself has to be right with God if he is to preach the gospel in the power of the Holy Ghost. Only then will poor sinners be won for Christ.
However, Paul and Barnabas had the same trouble to face in Iconium as in Pisidian Antioch: The unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. They did not immediately leave. The persecution was not so bitter that they could not go on, so they continued there giving testimony to the grace of God.
But they found the name of Jesus was divisive. It always will be. Those who accept Him are separated from those who reject Him; those who love and honor Him are separated from those who spurn and dishonor His name. When the apostles heard of the plot to kill them, they left Iconium and went to Lystra and Derbe.
Then we come to a most interesting experience which they had in the city of Lystra. First the people were ready to worship them as gods; and then they tried, as in Iconium, to stone them to death. So fickle is the mind of man!
And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mothers womb, who never had walked: The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed. (14:8-9).
What an interesting picture! Here stood Paul preaching the word. There was that poor cripple. As Paul was preaching Christ, suddenly he looked down and saw the man looking up expectantly, earnestly. He knew in a moment that the man believed the message and believed that Christ had omnipotent power. So Paul stopped in the midst of his preaching, and said with a loud voice, Stand upright on thy feet. The man might have answered, I cannot rise; I have never stood erect. But there is energy in the gospel preached in the power of the Holy Spirit. In a moment the man leaped and walked. I think I can see him springing to his feet actually dancing in front of the people, crying Is it really true? I never walked in my life before!
Oh, the wonders of the name of Jesus! What was done for that man physically was just a picture of what the Lord has been doing for people spiritually down through the centuries. Millions of people have been unable to take one step toward God, one step toward Heaven, until the gospel came and they believed it. When they did so they found they were able to rise out of their sinfulness and helplessness and walk in the way of the Lord, glorifying Him. This is one of the evidences that Christianity is really a revelation from Heaven. It proves itself by what it does for the people who believe it.
People say, We do not see miracles today. Oh yes, you do. God is working miracles-making sober men out of drunkards, making honest men out of thieves and liars, making upright men out of scoundrels, making good Christian women out of those who have been characterless and without reputation. He has taken those who have prided themselves on their goodness and morality and led them to a place of submission where they will admit they are sinners and find new life in Christ.
Yes, it is a miracle-working gospel. The lame man leaped and walked. When the people saw it, they were amazed, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. They were worshipers of the Greek gods and they thought two of these had appeared on earth. They called Barnabas, Jupiter (Jupiter was the guardian god of the Romans, always pictured as tall and dignified); and Paul, a little energetic man, they called Mercurius. Mercury was always represented as quick and active; the wings on his shoes denote haste in carrying messages. And so the people were going to worship them.
Jupiter had a temple in that city and the priests of Jupiter brought oxen and garlands to sacrifice to the apostles. What an experience for these two men who had just been driven out of Iconium, barely escaping death by stoning! One might say, Isnt this a wonderful triumph? Not at all! Satan was simply changing his tactics. First he tried to kill them. Now he would have them worshiped as gods. One evil was as bad as the other. Paul and Barnabas, when they heard of it,
rent their clothes, and ran in among the people, crying out, And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: Who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness (14-17).
When Paul addressed a Jewish congregation he based everything on the written Word of God in the Old Testament. But on various occasions where we find him seeking to reach pagan Gentiles who did not know the Scripture, he makes an appeal to the omnipotent power of God as revealed in creation. He points to the heaven above and the earth below, the shining sun and stars, and says in effect: All these bear witness to the omniscience and omnipotence of the Creator of all things. Gods such as you have imagined have not created all this. The idols you worship have not done it-but the true God who made you and the world and the universe and all that is in it. And so he challenged them as to the folly of their idolatry. He would have gone on, as he did later on Mars Hill in Athens, proclaiming the story of the Lord Jesus Christ, but they would not listen further, so anxious were they to get on with their sacrifices.
But now see how quickly they change! And there came hither certain Jews from Antioch and Iconium, who persuaded the people (19). In one moment this fickle people would have worshiped them as gods; a little later they were ready to stone them to death.
Then after stoning Paul thinking him dead, they dragged that seemingly lifeless body out of the city and threw it on the refuse heap. Let the jackals devour it. And so this apparently was the end of Pauls ministry. They were finished with him. But God was not done with him.
I like to think this was perhaps the very time that Paul had the experience of which he speaks in the Second Epistle to the Corinthians (12:2-4):
I knew a man in Christ above fourteen years ago (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.. .caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
I believe that at the very moment they thrust Pauls body away, the real Paul-the man who lived inside of that body-was in the third heaven. God said, as it were, I want to show you what I have in store for you. Up there Paul did not know whether he was in the body or not. If in his body, he did not know it; if out of this body, he did not miss it. He was in paradise and heard unspeakable things that are not lawful for a man to utter. How long he was there we do not know. We do read that as his body lay there on the ground the disciples stood round about, evidently making plans for the funeral, probably with tears streaming down, saying, What shall we do? We shall have to lay his poor broken body away. But he suddenly rose up! I would like to have seen that.
It is such a graphic picture. There, gathered about the body of Paul, were Barnabas and the other believers, saying doubtless, Is it not a pity that he had to die right in the midst of his wonderful ministry? If only he could have lived longer! Then suddenly, I think, Paul opened his eyes, rose to his feet, brushed off his clothes and said, It is all right. You dear brothers will have to put off the funeral a little longer! He was ready to start again. Persecution could not thwart him. He must continue preaching the gospel of the grace of God. He rose up, and came into the city, and the next day he departed with Barnabas to Derbe.
The next verse (21) tells us that when they had preached the gospel in that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch. It was at this time that Timothy began his journies with Paul. They visited each assembly, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God (22).
And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. And after they had passed throughout Pisidia, they came to Pamphylia [retracing their steps down to the coast]. And when they had preached the word in Perga, they went down into Attalia: And thence sailed to Antioch [in Syria, the city they left to go on their missionary tour], from whence they had been recommended to the grace of God for the work which they fulfilled. And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. And there they abode long time with the disciples (23-28).
And so the first journey of the earliest missionaries of the church had come to a wonderful end. What a journey it was! How many are going to thank God through all eternity that Paul and Barnabas ever went out with the gospel message of salvation to the Gentiles!
Fuente: Commentaries on the New Testament and Prophets
Act 14:22
The Way to the Kingdom.
“We must enter the kingdom through tribulation.”
I. For probation. A man must be proved before he can be approved. In the very nature of the case, trial precedes approbation. A thing or, still more, a man may look fair, and be useless. God tries and trains men before and for advancement. The advancement is to be very great-glory, in exceeding weight; the trial must be very true. And in order to be true it must be severe and searching. Therefore, in general, the individual life is so composed and arranged that it is. Each man’s life is so adjusted in its circumstances and so measured as to its length as to constitute on the whole a complete probation for the man. There is that probably in every one of us which only suffering in some form can touch and try.
II. We must-for purification. The probation is always with a view to purification, with, on God’s part, a pressure and a tendency that way. If we take the whole life, as holding both darkness and affliction in it, it is still true that in and by the whole life-discipline God designeth not the destruction of any man. His fires are hot, but they are all purifying. He Himself is a consuming fire only to what is evil; He is a purifying and preserving fire to all that is good.
III. We must-in order to the attainment of that which every Christian soul longs for and feels to be of the essence of its life: viz., a real and deep fellowship in Christ. Christian fellowship is life in Christ. “Abide in Me, and I in you.” If there be one element of this human life more needful than another for the perfecting of a sanctifying fellowship between the Saviour and the soul, it is the element of suffering. Therefore it is the unchanging law that we bear about with us in the body the dying of the Lord Jesus, that we die daily to Him, that we are killed all the day long. By such dying nourishment is sent down to the very roots of life. Penitence feeds purity. The pangs exalt the joys. Many a one has felt in the depths of trial, amid the straits of tribulation, that Christ is nearer than He had ever been before, nearer than they had thought it possible He would ever come.
IV. We must-“for the sake of others.” It is not possible to doubt that God often uses the suffering of one for the sanctifying of another. Just as there are workers in life- fathers of families and men who naturally take much of the stress of things, while those dependent on them and those around share largely in the benefit-so it seems quite certain that there are souls called, with special calling, to suffer, not alone, nor perhaps chiefly that they may themselves be purified, but rather that others may receive the benefit. As no man liveth, as no man dieth, so no man suffereth, to himself. Courage, then, weary one. Thou too art sowing good seed in faith and gentleness and submission, which will find good soil in many hearts and come to harvest after many days.
A. Raleigh, The Little Sanctuary, p. 22.
Affliction no Proof of Sonship.
I. There is no expiatory power or virtue in our sufferings; they make no atonement. If endured patiently, they leave in full force the incurred penalties of God’s law; if endured impatiently, they but incur fresh penalties. We must not think that because many are the troubles of the righteous every one that has many troubles must therefore be righteous. While all are aware that sorrow is fastened to sin, whether in the way of appointed judgments or of natural consequences, it may and must be continually happening that calamities beset those who all the while are living in alienation from God; that tears are the portion day and night of men who have no scriptural ground for hope that God will finally wipe away all tears from their eyes; and nevertheless, the proposition of our text may be unimpeached as announcing an ordinary if not invariable appointment, “that we must through much tribulation enter into the kingdom of God.”
II. There is, however, a wholly different though equally erroneous inference which may be drawn from our text and from other passages of Scripture which, in like manner, associate suffering with piety. When a man who is not called to extraordinary trials, whose course of life on the whole is one of evenness and peace, when he reads of entering the kingdom through much tribulation there is great likelihood of his suspecting that he is destitute of the chief evidence of being a child of God. Be not impatient for the coming of trial, but keep always praying that when it comes you may have patience for its endurance. It will come soon enough; sooner, perhaps, than you will be ready to meet it. And in the meantime thou canst not justly say thou hast not trial: the want of trial is thy trial; unbroken sunshine may be a trial as well as continued strife. Ah! why not even a greater, as making a man doubtful of his calling and election? While uninterrupted prosperity may be the portion of a wicked man, it may also be the portion of a righteous man. With the wicked it will nourish presumption and indifference to religion; with the righteous it will suggest fears as to acceptance with God; and these fears, springing from the thought that the believer has not trial enough, may themselves constitute no uncommon trial.
H. Melvill, Penny Pulpit, No. 1529.
Act 14:22
The expression “through many tribulations,” as connected with entering God’s kingdom, is used in the sense of passing or travelling through-as if they lay about our road, and we as pilgrims were advancing on in the midst of them. And this is at least an encouraging similitude. It sets us forth as independent of, superior to, the tribulations, and sets them forth as our appointed way, but no more-not placed there to have the mastery over us, but to be faced and left behind, just as the traveller faces and leaves behind the dangers or rough places of his road. It is then through many of these gallings and fret-tings, these narrow inlets or these pressing burdens, that our way must be made to the land of everlasting rest and peace. Let us trace the fact in the rise and progress of the spiritual life.
I. First of all, strait is the gate itself that leadeth unto life; and when our Lord chose this expression He intended doubtless to represent not only the fewness of those who go in thereat, but the fact that to each man it proves narrow and uninviting. Through one mental process in the main do men enter into the life of the spirit. It is a humbling process.
II. The tribulations of God’s people may be distinguished into essential and incidental-that which sooner or later, with less or more intensity, every Christian must feel, and that into which he is liable, in the providence of his heavenly Father from varying circumstances, to be thrown. (1) There is a certain beaten track of sorrow which must be travelled by every son of God. The Christian in every class of life must prepare himself for fightings without and for fears within. Through distress of heart and wrenching asunder of earthly ties in some shape or other lies every one’s path to the kingdom. (2) Incidental tribulations are the sicknesses and dejections and bereavements of the people of God. These troubles are, in fact, our highest privileges. “Tribulation worketh patience, and patience experience, and experience hope.”
H. Alford, Quebec Chapel Sermons, vol. iii., p. 131.
References: Act 14:22.-J. Kelly, Christian World Pulpit, vol. xviii., p. 324; Spurgeon, Morning by Morning, p. 68; Homilist, 3rd series, vol. iv., p. 294; T. Arnold, Sermons, vol. i., p. 217. Act 15:1-29.-Homilist, 3rd series, vol. vii., p. 11.
Fuente: The Sermon Bible
CHAPTER 14
1. The work in Iconium and the persecution of the Apostles (Act 14:1-6).
2. In Derbe and Lystra; the Impotent Man healed (Act 14:7-18).
3. The Stoning of Paul and further ministries (Act 14:19-24).
4. The Return to Antioch (Act 14:25-28).
Iconium was a Phrygian town, bordering on Lycaonia. Here again the unbelieving Jews stirred up the Gentiles. They abode there a long time, and in spite of opposition and persecution they spoke with much boldness the Word of God. Signs and wonders were also done by their hands. When their lives were threatened by the unbelieving Jews and Gentiles, they fled to Lystra and Derbe.
Derbe was the home of a pious Jewess by name of Eunice. She had married a Greek, who had died. Her son was Timotheus and she lived with her mother Lois (Act 16:1-3; 2Ti 1:5). In Lystra another lame man is healed by the power of God. The ignorant heathen, seeing the miracle, thought the two apostles were gods and attempted to worship them. They abhorred their proceedings and refused the honor of men.
The enemy lurked behind this, no doubt, but the grace of God gave to the apostles the power to act as they did. How much of such idolizing is going on in modern days; how men, professedly the servants of the Lord, seek and love the honor and praise of men, is too evident to be mentioned. Seeking honor from men and having delight in the applause of the religious world is a deadly thing, for it dishonors Christ, to whom all honor and glory is due. And how much of all this there is in the present day! It is but the result of not giving the Lord Jesus Christ the preeminence.
Jews then appeared coming from Iconium and Antioch and stirred up the people against them. The mass of people who were ready to worship Barnabas and Paul changed quickly and stoned Paul. Most likely the fury turned against him because he had been instrumental in healing the crippled man. As the stones fell upon him, must he not have remembered Stephen? And may he not have prayed as Stephen did? And after they thought him dead, they dragged his body out of the city. But the Lord, who had announced such suffering for him, had watched over his servant. He was in His own hands, as every child of God is in His care. The enemy who stood behind the furious mob, as he stood behind the attempt to sacrifice unto them, would have killed Paul. But he could not touch Pauls life, as he was not Permitted to touch the life of another servant of God, Job (Job 2:6). His sudden recovery was supernatural. He refers in 2Co 11:25 to this stoning, Once I was stoned. Another reference to Lystra we find in his second Epistle to Timothy: Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra, what persecutions I endured; but out of them all the Lord delivered me (2Ti 3:11). Blessed be His name, He is the same Lord still and Will deliver them that trust in Him.
Then after additional testimony in Lystra and a visit to Iconium and Antioch in Pisidia, to build up the disciples and to strengthen them, they terminate this first great journey by returning to the place from which they had started.
Fuente: Gaebelein’s Annotated Bible (Commentary)
40. TWO FAITHFUL GOSPEL PREACHERS
Act 14:1-28
After preaching the gospel at Antioch, Pisidia, Paul and Barnabas came to Iconium and preached Christ there. There was a great division among the people at Iconium over the message of God’s saving grace in Christ. God’s servants were assaulted and abused,and would have been stoned had they not fled to Lycaonia. “And there they preached the gospel.” At Lystra Paul healed a lame man by the power of God and all the people came to worship him and Barnabas as gods. “They called Barnabas, Jupiter, and Paul, Mercurius, because he was the chief speaker.” Had Paul and Barnabas not prevented it, the people of Lystra would have sacrificed animals to them! Yet, when Paul denounced their idolatry and preached the living God to them, they stoned him, drug him out of the city, and left him for dead. But he arose and came back into the city. The next day he and Barnabas left on another preaching mission. They went to Derbe,back to Lystra, to Iconium, and to Antioch, Pisidia again, preaching the gospel of Christ,confirming the brethren, and ordaining elders in every church. After that they passed through Pisidia and preached the Word in Pamphylia, Perga, and Attalia. Then they returned to Antioch in Syria to give a report of all that had taken place on their first missionary journey (Act 14:27-28; Act 13:1-3).
This brief summary of Acts 14 clearly demonstrates the fact that Paul and Barnabas were faithful gospel preachers of the apostolic age. They are held up by the Holy Spirit as examples to all who preach the gospel. The entire book of Acts is a history of preaching in the early church. It is evident that the Spirit of God intends for churches and individual believers to be well informed about the work and responsibilities of faithful gospel preachers.
If God speaks to men it will be through the lips of a man preaching the gospel. Therefore, there are certain questions which should be of great interest to all people, all believers, and all local churches: What preachers should we hear? What kind of man is a preacher to be? What is involved in the work of the ministry? How can believers best pray for, support, and assist those men who preach the gospel? These questions are clearly answered in the Word of God (1Ti 3:1-7; 1Ti 4:12-16; 2Ti 4:1-4; Tit 1:5-9). They are also answered by example. In Acts 14 the Holy Spirit holds Paul and Barnabas up as examples of true and faithful preachers of the gospel.
WHAT DID THESE TWO MEN PREACH? Paul and Barnabas preached to a lot of people in a lot of places. They preached to Jews and Gentiles, rich and poor, learned and unlearned, men and women, young and old, religious people and profane people, influential people and despised people, believers and unbelievers. Yet, their message was always the same. Wherever they were, “there they preached the gospel” (Act 14:7; 1Co 1:17-24). All true gospel preachers have but one message – “Christ crucified” (1Co 2:1-5). Regarding that message they all see eye to eye and speak with one voice (Isa 52:7-8). Christ crucified is the theme of Holy Scripture and the theme of every gospel preacher (Luk 24:27; Luk 24:44-47). Richard Sibbes once said, “Preaching is the chariot that carries Christ up and down the world.” Writing to preachers, Richard Baxter was exactly right when he said, “If we can but teach Christ to our people, we teach them all.” The preaching of Christ crucified involves, at the very least, the clear declaration of these three things:
1. The Glory of His Person as the God-Man Mediator (Joh 1:1-3; Joh 1:14; Joh 1:18; 2Co 8:9; Php 2:5-8; 1Ti 6:14-16; Heb 1:1-3; 1Jn 5:7).
2. The Efficacy of His Work as the Sinners’ Substitute (Isa 53:10-11; Rom 5:19; Rom 8:34; Gal 3:13; Heb 9:12; Heb 10:10-14).
3. The Universal Sovereignty of His Dominion (Joh 17:2; Rom 14:9; 1Co 15:25; Php 2:9-11; Heb 10:12-13).
Every preacher must be judged, or examined, first and foremost, by the theme of his ministry. If the theme of his ministry is not distinctively and pre-eminently the Person and work of the Lord Jesus Christ, he is not the servant of God!
WHAT HAPPENED WHEN PAUL AND BARNABAS PREACHED CHRIST CRUCIFIED? When men preach the gospel in the power of the Holy Spirit one of two things always happens: either they bow to Christ in faith or they rebel against him in obstinate unbelief. It is impossible to stand before the throne of the sovereign Christ with indifference (Act 13:48; Act 13:50; Act 14:1-5; Act 14:19-20; 2Co 2:14-16). As it has been, it is now, and shall always be: To the Jews, lost religionists, Christ crucified is a stumbling block. To the Gentiles, lost intellectuals, the imaginary wise people of the world, Christ crucified is foolishness. But to them who are called of God, those who are saved by God’s grace, Christ crucified is the wisdom of God revealed and the power of God experienced in their souls (1Co 1:23-24). Everywhere they went Paul and Barnabas preached Christ and him crucified to all who would hear them. The response of the people was always the same. Some believed and some believed not. So it is to this day – wherever Christ is preached there is “a division among the people because of him” (Joh 7:43).
WHAT WAS THE ATTITUDE OF GOD’S SERVANTS TOWARD THE MINISTRY? Though they met with much opposition everywhere they went, Paul and Barnabas proved themselves to be men of uncompromising dedication (Act 14:19-21). Though Paul was stoned and left for dead at Lystra, he went right back into the city, and later returned again to preach the gospel to the very people who stoned him (Act 14:21). They were thoroughly committed to the work God had put into their hands (Act 20:24). Being committed to the work of preaching the gospel, they were men of unswerving faithfulness (2Co 4:1-7). Regardless of their circumstances, regardless of the consequences of their actions, Paul and Barnabas faithfully sought the will and glory of God, faithfully ministered to the souls of men, and faithfully proclaimed the doctrine of the gospel. They were men of unquestioning faith. Believing God, they went about their work trusting him to open the door before them, provide their needs, and protect them. Faith makes the servants of God independent of all men (Act 13:51; Gen 14:21-23). Faith makes gospel preachers bold, even in the face of numerous, influential, and powerful enemies (Act 15:26). They live and preach with boldness. William Gurnall wrote, “A preacher without boldness is like a smooth file,” utterly useless! Faith in Christ makes men bold in the cause of God, for the honor of Christ, and in defence of the truth of the gospel.
WHAT MOTIVATED PAUL AND BARNABAS IN THEIR WORK? Clearly, they were not motivated by money, power, or fame. They gained none of these things. That which motivated them and motivates all who are truly the servants of God was a desire for the glory of God in Christ to be made known unto men (2Co 4:3-6; 1Ki 18:36-37), an ambition for the salvation of God’s elect (1Co 9:22), and a genuine concern for the spiritual and eternal welfare of God’s church and kingdom (Act 14:22-26).
WHAT WAS THE SOURCE OF THEIR STRENGTH? It is evident that Paul and Barnabas were men of great courage and strength. They seem to have feared nothing. Nothing appears to have discouraged them. Nothing could stop them (Act 14:27). What gave them such courage and strength? Three things: (1) They rested in God’s providence. When they told their brethren all that happened to them and with them, they said, “God did it!” (2) They relied upon God’s power. They realized that it was God alone who had opened the door before them. And (3) they recognized God’s purpose in all things, in their trials as well as their triumphs. What can you do with men like that? You can stand back and watch them, or you can join them in their labors, but you cannot stop them. To fight against them is to fight against God!
Fuente: Discovering Christ In Selected Books of the Bible
in: Act 13:51
went: Act 9:20, Act 13:46, Act 17:1, Act 17:2, Act 17:17, Act 18:4, Act 19:8
that a: Act 14:21, Act 11:21, Act 13:43, Act 13:46, Act 17:4, Act 18:8
Greeks: Act 14:2, Act 16:1, Act 17:12, Act 18:4, Act 19:10, Act 19:17, Act 20:21, Act 21:28, Mar 7:26, Joh 7:35, *marg. Joh 12:20, Rom 1:16, Rom 10:12, 1Co 1:22-24, Gal 2:3, Gal 3:28, Col 3:11
Reciprocal: Zec 10:9 – sow Luk 4:31 – taught Luk 12:52 – General Act 15:9 – put Act 15:36 – in every
Fuente: The Treasury of Scripture Knowledge
IN ICONIUM, THE next place visited, the work was similar to that at Antioch. The synagogue was visited and the Word so preached that a multitude of both Jews and Gentiles believed. Again the Jews became the opposers and persecutors, and in view of riotous doings the Apostles fled to other cities.
At Lystra a remarkable miracle was wrought through Paul. A man lame from birth was healed; a miracle almost the exact counterpart of the one wrought by Peter, which we read of in chapter 3. That was done in the very heart of Judaism, and while it gave a great opening for testimony it also brought upon the Apostles the wrath of the Jewish leaders. This was done in the presence of the heathen, who interpreted the wonderful happening in the light of their false beliefs, and would have made an idolatrous festival, had not the Apostles protested, seizing the opportunity to declare to them the true and living God, who is the Creator. The Lycaonians would have done exactly what Paul charges the heathen with doing in Rom 1:25, saying they worshipped and served the creature more than the Creator, who is blessed for ever.
The fickleness of men is illustrated in verse Act 14:19. The people who would have deified Paul are very easily persuaded against him by certain Jews who followed his footsteps, and they stone him, as they thought, to death. Paul now undergoes the very thing he had helped to bring upon Stephen. In the case of Stephen God did not intervene; in Pauls case He did. Whether Paul was really dead, or whether only battered nearly to the point of death, we have no means of knowing: whichever it was, his restoration, almost in an instant, to ordinary health and strength, was a miracle. The next day he journeyed forth to preach the Gospel in another city, just as though nothing had happened to him.
Their outward journey terminated at Derbe, having been one of evangelistic labours and sufferings. On the return journey they gave themselves to pastoral work, so that the souls of the disciples might be confirmed and established in the faith. It is worthy of note that they did not hide from the disciples that suffering was before them, but rather they told them that it was inevitable. They did not say that we may through some tribulation enter the Kingdom, but that we must through much tribulation.
That saying stands true today. We may try to evade the tribulation, but we do not succeed. If through cowardice we shrink from conflict with the world, we get the trouble in our daily circumstances, or even in the bosom of the church of God. The Apostle Paul himself wrote, Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears (2Co 7:5). Today we have to say something similar, only we so often have to reverse the latter clause and say that we have too many fears as to the without to do much fighting, and consequently we are too often involved in fightings within the circle of the saints of God-it is, without were fears, within were fightings. Either way however the tribulation is ours.
On the return journey they also found that amongst the older converts some were manifesting the character that marked them out as fit to exercise spiritual supervision, and these men they ordained as elders. Apostolic discernment was needed in making the choice, and also a real spirit of dependence on God-hence, prayer-and a refusal of the desires of the flesh-hence, fasting. And when the elders were chosen so that all might recognize them, they did not commit the rest of the believers into the hands of the elders. No, they commended them to the Lord, on whom they believed. Each believer was set in direct connection and communion with the Lord by faith. Elders were instituted, not to intercept the faith of the saints, but to incite it to more reality and depth.
Cyprus was not touched on the return journey, and from Attalia they took ship for Antioch direct; and there, the church being gathered together, they told the story of their mission. They had not been sent by the church at Antioch but by the Holy Ghost, yet the church had a very deep interest in these servants who had gone forth from their midst. On their part the servants told what God had done with them. God was the worker, and they but the instruments He had been pleased to use; and it was God who had opened the door of faith to the Gentiles. The first missionary journey had proved this beyond all dispute.
Yet, though this was so, the manner of their service was not beyond all dispute. No one challenged them in Antioch itself during their long stay there, but then most in that church were of Gentile extraction. When certain men came down from the Jerusalem area, all was changed by the teaching that the observance of circumcision was absolutely necessary for salvation, and Paul and Barnabas had not practised this. When reading the early part of Act 11:1-30, we saw that the Judaizing party in Jerusalem had questioned Peters action in evangelizing Gentiles, in the person of Cornelius and his friends. Their opposition was overruled, and it was accepted that the Gospel was to go to the Gentiles. The point now raised was that, even admitting that, they must submit to circumcision in order to be saved, and the circumcision must be after the manner of Moses, thus definitely connecting it with the law system. This new demand was firmly resisted by Paul and Barnabas, and ultimately they and others went up to the Apostles and elders in Jerusalem about this question.
Fuente: F. B. Hole’s Old and New Testaments Commentary
Preaching by the Way
Act 14:1-20
INTRODUCTORY WORDS
As we open the 14th chapter of Acts, we find Paul and Barnabas still traveling together and entering into Iconium. It is our purpose today to cover both the happenings in Iconium, and then to pass on with these two stalwart sons of God into Lystra and Derbe, cities of Lycaonia. There are so many things before us that we begin at once to tabulate them.
I. PAUL AND BARNABAS IN ICONIUM (Act 14:1-5)
1. They went both together. Let me quote for you the opening verse of our study. “And it came to pass in Iconium, that they went both together into the synagogue of the Jews.” How beautiful is this expression conveying the fellowship of saints, but it is more than beautiful; it has a deep meaning. Men in business life usually associate themselves with other men. James and John, Andrew and Peter, were partners in fishing; for fish. Do we marvel, therefore, that they might not be partners in fishing for men?
2. They SO spake. We will quote now the latter part of verse one, they “so spake, that a great multitude both of the Jews and also of the Greeks believed.” Let us emphasize the little word “so.” It is God who “so” loved that He gave. The Apostle “so” spake that many believed. There are three things to suggest:
(1) The subject matter of the sermon, In this case, and in every other case when Paul was speaking, the subject matter was the grace of God made manifest in Jesus Christ, raised and exalted.
We need the preaching of Christ. He who preaches any other gospel is not preaching the Gospel. The pulpit should never be given over to political harangue, or moral themes, and certainly not to the discussion of the current literature of the day. The preacher is separated unto the Gospel of God concerning His Son.
(2) The Spirit’s power in the sermon. This is emphasized particularly by the little word “so.” They “so” spake. However, Act 14:3 tells us that they spake in the Lord.
In preaching it is not enough to preach the Truth. It must be preached in the Holy Ghost. Paul wrote to the Church in Corinth, “I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and Him crucified. And I was with you in weakness, and in fear, and in much trembling.”
It is easy to see what Paul preached to the people, for he preached the testimony of God and he preached Jesus Christ; but how did he preach it? Notice the contexts of his statement, “And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power.”
(3) They spake with boldness. Act 14:3 also says, They abode “speaking boldly in the Lord.” There was no fear of man either with Paul or Barnabas, There never should be with us. A preacher has no right to doctor his message to seek the plaudits of the pew.
3. They wrought signs and wonders. Let me read to you the latter part of Act 14:3, “Speaking boldly in the Lord, * * and granted signs and wonders to be done by their hands.” These signs and wonders often followed the ministry of the disciples. God bore testimony by them. He gave endorsement through them to the men who proclaimed His Truth. We have already discussed in a former sermon the effect of signs and wonders, and while we think that these are still possible, just as the Holy Spirit desires to work them out, we must remember that they must be granted of God, and not forced. The big thing with the disciples, the thing first stated, and the thing stressed, is the testimony of salvation which they bore. The signs and wonders were granted unto them; they were marks of Divine approval and grace given from above, through which their hands might be strengthened in the service of the Lord.
4. They caused division. Act 14:4 reads, “But the multitude of the city was divided: and part held with the Jews, and part with the Apostles.”
There are those who would proclaim a general and universal acceptance of the Gospel in this age. That is absolutely unscriptural. Antagonism of the gospel message on the part of the multitudes will continue until the Lord comes back. Some will believe, some will not believe.
5. They fled the city. Act 14:5 and Act 14:6 read: “And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were ware of it, and fled into Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about.”
Some one will cry, “Cowards, Scarecrows, Faint-hearts, they fled!” Certainly they fled. But they did not flee because they were afraid or unwilling to bear persecution for Christ’s sake; they fled because it is altogether improper for a child of God to place himself, purposely, in unnecessary danger. They were not “Scarecrows.” We know that because a little while later they returned to the same city and preached Christ. Back into the vortex of possible persecution they went unafraid. Daniel could trust God without fear even in a lions’ den; Paul and Silas could sing” in a Philippian jail. However, the same men who displayed no fear on many occasions, fled from Iconium. The same man, Paul, however, had been let down from the wall at Damascus and had fled.
The lesson for us in all of this is potent. We should be willing to bear any necessary danger which the proclamation of the Truth brings upon us. But we should not be unwise or ashamed to make our escape from such persecution as might hinder our future ministry and testimony.
II. PAUL AND BARNABAS IN LYSTRA AND DERBE (Act 14:6-10)
After the two Apostles fled from Iconium they came into “Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about.” This was according to the command of Christ, “When they persecute you in this city, flee ye into another.” Mark you, they did not stop preaching because the people sought to stone them. They merely changed their base of operation.
1. “They preached the Gospel.” That is the statement of Act 14:7. The Gospel has a message of good news. It is threefold in its contents. Paul said, “The Gospel which I preached unto you,” “how that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures.” After this statement, Paul, in the same chapter, continued and discussed the resurrection of saints at the Coming of the Lord. Paul preached this Gospel; nothing more: nothing less.
2. Healing the impotent man. In the city of Lystra there was a man impotent in his feet. He was a notable case in as much as he had been sick from birth, having never walked. Some one evidently had carried him to hear Paul, and, as he heard him, Paul observed him and perceived that he had faith to be healed. Then Paul said with a loud voice, “Stand upright on thy feet. And he leaped and walked.” There are three things that are suggested here:
(1) The Apostle saw his faith. We take it that more than the faith of the Apostle was necessary. The man who was healed himself exerted faith in the risen and seated Christ.
(2) The Apostle saw his need. Any man’s heart, especially that of a Christian, would be stirred to see a helpless cripple who had never been able to use his limbs. We have often wondered whether the Christians, who possess absolute faith in the person of Christ, are filled with the compassion of Christ. Our Lord has said that part of our religion is to “visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” If we see a brother in need, and shut up our bowels of compassion against him, how dwelleth the love of God in us?
(3) The Apostles knew Christ’s power. Paul saw the lame man, saw his faith, saw his need, and knew that the Lord Jesus Christ had all authority and power to heal the impotent man. Therefore, he spoke unto him giving the command, “Stand upright on thy feet.” That the Apostle had judged rightly both as to the faith of the man, and as to the power of Christ we know, because our Scripture reads, “And he leaped and walked.”
3. Worshipped by the people. When the people saw what was done to the cripple, we read, “They lifted up their voices, 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, Mercurius, because he was the chief speaker.
With strong words did Paul address the people, refraining them from their preferred worship. The disciples were not slow to detect the objective of the crowd. Lystra and Derbe were cities given over to idolatry.
They cried, “We also are men.” He who claims to himself the attributes of God is under the curse of the Almighty. God hath said, “My glory will I not give to another.” There is here a needed warning against a great deal that passes today under the name of piety.
III. HOMEWARD BOUND (Act 14:21-23)
As Paul returned to Lystra and to Iconium and Antioch there are three things which he did:-
1. He confirmed the souls of the disciples, exhorting them to continue in the faith.
The Apostle knew that saints needed to be strengthened against the onslaught of the enemy. There were many who would seek to call them away from their fidelity to Christ and to the faith. Satan was going about then, as he goes about now, seeking whom he might devour.
Because of this we should join with the Apostle Paul in confirming the souls of the disciples, and in exhorting them to continue in the faith. There are too many carried about with every wind of doctrine, and the sleight of men; with cunning craftiness whereby many lie in wait to deceive.
2. He taught that through much tribulation we must enter into the Kingdom of God.
The Apostle did not give to the saints a roseate view of the Christian pathway. He told them that their way would be strewn with thorns, and covered with thistles. It was not merely “tribulation,” it was “much tribulation.” All of this remains true, even to this very hour. Those who really go through with God must travel the path of trial.
3. He ordained them elders in every Church.
As Paul went back over the cities he had visited he found saints had matured sufficiently, and been proved enough for appointment as elders. The men who had shown themselves worthy were placed in leadership in every Church.
IV. BACK IN ANTIOCH (Act 14:26-28)
After the two Apostles had passed through Pisidia, they came to Pamphylia: then they preached the Word in Perga, and went down into Attalia. After this we read:
“And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
“And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
“And there they abode long time with the disciples” (Act 14:26-28).
1. Barnabas and Paul rehearsed all that God had done with them.
Mark you, the Apostles did not tell the Church of what they had done. They knew that they had done nothing of themselves. Here is a lesson we may well ponder. If we go forth in our own strength, we must surely go to defeat. If we go forth with Christ we go clothed with all authority and power. It is simply impossible for a man of God, sent forth in the demonstration and power of the Holy Spirit, to fail. If then, victory is given us from above, what right have we to take the glory to ourselves?
2. They rehearsed how God had opened the door of faith unto the Gentiles.
Thank God that the door which was opened by the rent veil at the death of Christ was never closed, nor is it closed today. The message of Christ, “Go ye into all the world,” was not and is not revoked.
3. They abode there long time with the disciples.
It must have been a great joy to dwell in Antioch when Paul visited there in the first place. He stayed there until the Holy Ghost sent him forth. Now once more he is tarrying in Antioch. The Church at Antioch was a greater center for the faith. That they welcomed Barnabas and Paul we are sure, and that Paul and Barnabas rejoiced to be with them is also sure. Sweet is the fellowship of saints. When brethren dwell together in unity, and love one another in Christ, the fellowship and comradeship surpasses any relationship known to man.
V. TROUBLE-MAKERS (Act 15:1)
The fifteenth chapter begins with the story of certain men who came down from Judaea bent on making trouble. Read Act 15:1 : “And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.”
The Bible says to mark those who cause divisions. There are some men, alas, who seem to have no greater pleasure than tearing down the work that another is building. There are some who take delight in disrupting the peace of God which pervades a church, and in scattering discord where unity has dwelt.
There are other men who are forever setting themselves up against God and seeking to bring in some new cult in order that they may draw men away from their former fellowship, and unto themselves. Let us mark what these certain men, who came down from Judea, taught.
They taught that salvation was dependent upon obedience to Mosaic ceremonials. They said, “Except ye be circumcised after the manner of Moses, ye cannot be saved.”
This was no small matter. They were adding “circumcision,” a Jewish ceremonial to the Calvary work of Christ; and, at the same time they were subtracting from the glory and power of the Cross.
Paul would gladly have yielded in matters that were not vital to the faith, but he would not for a moment permit the Cross of Christ to be made of no effect. He knew that if salvation came by circumcision, that the offence of the Cross had ceased. He knew that if salvation came by law-works it could not come by grace.
VI. THE DELEGATION SENT TO JERUSALEM (Act 15:2-11)
The brethren at Antioch no doubt held Paul and Barnabas in highest esteem, but they also loved the saints in Jerusalem from whence the Gospel had first come to them. So it was that the brethren determined to send Paul and Barnabas and certain others from Antioch up to Jerusalem unto the Apostles and elders about this question.
1. Received by the church.
When Paul, and Barnabas, and their partners of travel, were come to Jerusalem they were “received of the Church, and of the Apostles and elders.” These men of God were quick to welcome the servants of Christ who had travelled so far with the Word of Life.
Our churches should always have the open heart and hand to returning missionaries and to faithful pastors and evangelists, who come into their midst.
We are struck with the “order” given in Act 15:4. They were received, first, by the Church, secondly, by the Apostles, and thirdly by the elders. The Church did not “tail” the procession. It stood first. The Apostles were not greater than the Church. The elders did not have precedence to the Church. It was the Church that welcomed and received Paul and Barnabas. In the midst of the Church were the Apostles and the elders. The Church is bigger than any man who is in it.
2. The contentions of certain Pharisees.
In Act 15:5 we find the fly in the ointment. It was caused by a group of believers who had come into the Church from the sect of the Pharisees. These taught saying, “It was needful to circumcise them, and to command them to keep the Law of Moses.”
Paul and Barnabas quickly discovered that it was not the Church as a whole who backed the message of the men who came down from Judea, but it was, doubtless, this group of believing Pharisees, who were in the Church at Jerusalem.
We are not unmindful that the Pharisees had, before their conversion, been great sticklers for religious ceremonials. They had sat in Moses’ seat; they had boasted their observance of Moses’ Law. Now that they had come into the Church, they were trying to bring along with them the “legalities” of the Judaic Law. They not only were entangled themselves with a yoke of bondage, but they were seeking to entangle others. They had run well in obeying the Truth; but they had fallen grievously from Grace, in seeking to demand obedience to the Law. Not only this, but they were disseminating their false standards and causing dissension. The Gentiles, in order to become Christians, according to these Christian Pharisees, must first become Jews.
3. Peter’s Rehearsal.
In Peter’s address, there are a number of striking things that should receive our attention.
(1) God’s choice of Peter to preach to the Gentiles. Peter said, “A good while ago God made choice among us, that the Gentiles by my mouth should hear the Word of the Gospel, and believe.”
As Peter spoke, the whole scene of the vessel let down from Heaven, filled with unclean beasts and birds, must have come before Peter. He seemed to feel once again the horror that gripped him in the vision. Once again there came vividly into Peter’s mind, the statement he had made of yore,-“Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is accepted with Him.”
It was of this scene that Peter spoke. He said that God had chosen him from among the disciples, that by his mouth the Gentiles should hear the Word of the Gospel, and believe. He knew that at that time God had not laid upon Cornelius and the Gentile believers the necessity of circumcision, or the need of keeping the Law of Moses. He knew that, apart from any Judaic rights or ceremonies, God had borne witness to the salvation of the Gentiles, giving them the Holy Ghost, even as He had given Him unto the Jews. Peter emphasized that God had made no difference between Jew and Gentile. He said, that God had purified “their hearts by faith,” and not by circumcision.
We linger a moment to suggest that God in sending Peter to Cornelius, doubtless had this very Jerusalem gathering in mind. God looks down through the years. God molds present time events, in their relationship to future events, which are yet to come to pass.
(2) Peter’s warning. After the Apostle had so clearly set forth his own visit to the Gentiles, and their conversion through faith and apart from the works of the Law, Peter uttered these significant words, “Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?”
Perhaps Paul had in memory these words from Peter, when, in the Spirit he wrote to the Galatians, “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.”
(3) Peter’s proclamation of salvation by grace. Let us quote Act 15:11, “But we believe that through the Grace of the Lord Jesus Christ we shall be saved, even as they.”
As we hear these closing words with which Peter spoke, we are reminded of the Holy Spirit’s great philippic through Paul: “For by Grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast”
There are some who imagine that the message of salvation as presented by Paul differed from the message of salvation as presented by Peter and by James. This is utter folly, James, and Peter, and Paul believed alike. They all preached salvation by Grace, and apart from works. To James, however, it was given to emphasize that the faith that saves is a faith that works.
VII. BARNABAS AND PAUL ADDRESS THE CONFERENCE (Act 15:12)
After Peter had spoken, we read, “Then all the multitude kept silence, and gave audience to Barnabas and Paul.”
We are truly surprised at the course of the remarks which fell from the lips of these two valiant evangelists. It appears that they utterly ignored the question of “circumcision” and of “law-works,” which had been the cause of contention at Antioch; and which had caused the meeting they were now addressing. We are sure it would have been quite the natural thing for Barnabas and Paul to have unloaded their mind concerning this matter of circumcision. We are sure Paul could have made the “fur fly”; he would have found no difficulty in throwing a bombshell into the gathering. Paul knew the Scriptures, and he had been taught by God by Divine revelation, and he was perfectly able to defend himself against any of the brethren who dared to even suggest anything beyond salvation by Grace. Paul and Barnabas, however, must have kept away from this debate. The Bible gives these significant words, “Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.”
Doubtless, these men felt that the best way to settle the muted question of “circumcision” as a Gentile church requirement was to follow the course which Peter had pursued by showing how God had wrought among the Gentiles, giving them the Holy Ghost apart from circumcision, and making no difference between them and the Jews, The multitudes could not but rejoice as they heard the record of what God had done.
When Paul and Barnabas had taken their seat the spirit of contention seemed to have faded away, as fades the mist before the noonday sun. Act 15:13 says, “And after they had held their peace.”
Fuente: Neighbour’s Wells of Living Water
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.
Fuente: Combined Bible Commentary
Residence of the Missionary Apostles in the City of Iconium, 1-6.
Act 14:1. And it came to pass in Iconium (see note on the History of the City, chap. 13 Act 13:51). The success of Pauls preaching appears to have been unusually great in this place; and it was no doubt owing to the rapid spread of the doctrines preached by the apostles in Iconium and its neighbourhood that the jealousy of the Jewish leading men was excited, and the calumnies which resulted in the banishment of Paul and Barnabas were devised.
And also of the Greeks. There seems no reason to restrict the Greeks here mentioned to those believers known as proselytes of the gate. The reputation of Paul very likely attracted many of the dwellers in Iconium who had no connection with Judaism.
Fuente: A Popular Commentary on the New Testament
Here we have an account of the fourth journey which Paul and Barnabas undertook in their travels, to plant and propagate the Christian faith, and that was to Iconium.
Where observe, 1. The unity of these two great apostles, both amongst themselves and in the work of God: They went both together into the synagogue.
O how happy is it for the ministers of Christ to walk and work together in unity! to go hand in hand together in the service of the gospel, and with united endeavours promote the glory of God, and the interest of souls!
Observe, 2. As their unity, so their great constancy in performing their duty, notwithstanding all their persecutors’ fury and obstinacy. Though the unbelieving Jews stirred up the Gentiles against the apostles, yet they continue preaching in the synagogues.
Observe, 3. The great success with which it pleased God to crown the endeavours of the holy apostles: a great multitude of both Jews and Gentiles believed; and that which doth constantly attend the success of the ministry of the word, namely, the envy and opposition of wicked men: they exasperated, or made the Gentiles’ minds evil-affected against the brethren.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 14:1. And it came to pass in Iconium Whither Paul and Barnabas were forced to retire from Antioch; that they went both together into the synagogue of the Jews To whom they were still disposed to make the first offer of the gospel: for though the Jews at Antioch had used them cruelly, yet they would not therefore decline preaching to the Jews at Iconium, who, perhaps, might be better disposed. Let not those of any denomination be condemned in the gross; nor any individuals of mankind, of whatever sect or party, suffer for the faults of others; rather let us do good to those whose friends and associates, or who themselves, have done evil to us; and they so spake On the great subject of the gospel salvation; spake so plainly, so convincingly, so warmly, so affectionately, and with such manifest concern for the souls of men, and especially with such evident demonstration of the Spirit and power; that a great multitude, both of the Jews and Greeks, believed By the Greeks here, we are to understand, not the Hellenists, or persons of Jewish extraction, who spoke the Greek language, but the Gentile Greeks, descended from heathen ancestors. Most of these, being now found in the synagogue of the Jews, were, without doubt, religious proselytes, though probably not circumcised; for few of the idolaters frequented the Jewish synagogues. It is not improbable, however, that the fame of such extraordinary teachers as Paul and Barnabas might, on this occasion, draw together many people who did not usually worship in the synagogues. From the Jews and proselytes being so numerous in Iconium, we may infer that it was a very great and populous city.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
XIV: 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.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Acts Chapter 14
Their missionary labours continue in Iconium with the same opposition from the Jews who, incapable themselves of the work, stir up the Gentiles against those who are performing it. As long as it was only opposition, it was but a motive for perseverance; but, being warned in time of an assault that was planned against them, they depart to Lystra and Derbe. There, having healed a cripple, they excite the idolatrous respect of these poor pagans; but, filled with horror, they turn them from their error by the energy of the Holy Ghost-faithful to the testimony of their God. Hither also the Jews follow them. Now, if man will not ally himself with the idolatry of the heart, and accept exaltation from men, the power of his testimony, which they began by admiring as long as they thought they could elevate man and acquire importance through their flatteries being accepted, ends by exciting the hatred of their hearts. The Jews bring this hatred into action and stir up the people, who leave Paul for dead. But he rises up and re-enters the city, remaining tranquilly there another day, and on the morrow he goes with Barnabas to Derbe.
Afterwards they revisit the cities through which they had passed, and at Lystra, Iconium, and Antioch, they confirm the disciples in the faith, and teach them that they must pass through tribulation to inherit the kingdom. They choose elders for them; and passing through some other cities to the place where they had disembarked, they return to Antioch, from whence they had been commended to God for the work, causing great joy to the disciples there in that the door of faith was opened to the Gentiles. This is the first formal mission among the Gentiles where assemblies are formed, elders appointed by the apostles, and the hostility of the Jews to the grace of God, outside their nation and independently of their law, is distinctly marked. The word assumes a positive character among the Gentiles, and the energy of the Holy Ghost displays itself to this end, constituting and forming them into assemblies, establishing local rulers in them, outside and independently of the action of the apostles and assembly at Jerusalem, and the obligation of the law which was still maintained there.
A question concerning this (that is, whether it could be allowed) is soon raised at Antioch. It is no longer the opposition of the Jews hostile to the gospel, but the bigotry of those who had embraced it, desiring to impose the law on the converted Gentiles. But the grace of God provides for this difficulty also.
Fuente: John Darby’s Synopsis of the New Testament
1-7. Arriving in Iconium, they enter the Jewish synagogue, preach with the Holy Ghost sent down from heaven, and a great multitude of both Jews and Greeks are converted to the Christhood of Jesus; meanwhile the disciples continued to be filled with joy and the Holy Ghost. As usual, the unbelieving Jews raise a row, stirring up an awful persecution against the apostles. Act 14:5 reads incorrectly in E. V. The assault had not been made. It was only a conspiracy to seize the apostles and first abuse them in a Sodomitish, brutal manner, and then stone them to death.
Fuente: William Godbey’s Commentary on the New Testament
Act 14:1. It came to pass in Iconium, that they went both together into the synagogue of the jews. St. Luke makes here a great leap, and is very laconic, merely naming Perga and Attalia. This great work in Iconium is placed by Usher in the year 46; but the learned Professor Grabe puts it a year later, as in the Greek manuscript on the sufferings of Thecla, related in the preface to this book. It appears from the above manuscript, that Titus had visited Iconium before, and had informed Onesiphorus of Pauls conversion, and labours. Of this holy man, (and it would seem after his death) Paul says, The Lord give mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain. 2Ti 1:16. While he was preaching in this good mans house, so much light, and glory, and unction had descended with his word, that Thecla, the noble virgin and martyr, was converted, as is noted also by Dr. Lightfoot, with a multitude of jews and greeks. Luke uses two Greek words, , Act 6:1; and here ; by the latter he means Greeks by birth, language, and religion.
Act 14:5. When there was an assault made by all the city, in fact, of gentiles, jews, and rulers. Tamyris, a prince of the city, being stirred up by the unbelieving jews, brought Paul before the governor, and threw him into prison on account of Theclas conversion. Onesiphorus was the same friend to him when in prison, as when at large.
Act 14:6. They fled to Lystra, which lies on the road from Iconium to Derbe, as in the map of Pauls travels; and to the regions round about. This storm, it appears, fell on the tender lambs, as well as on the shepherds. Strabo, liber 12., places Derbe on the sea-coast.
Act 14:8-10. There sat a certain man at Lystra, begging, as it would seem, and like the man whom Peter healed at the beautiful gate of the temple, chap. 3., a cripple from his birth. The circumstances are very similar. While hearing the word, Paul perceiving that he had faith to be healed, cried with a loud voice, Rise up and walk. He probably, like Peter, used the name of Jesus. The effects on the people were the immediate conversion of very many. They repeated the adage of their fathers, The gods are come down to us in the likeness of men. In the fable of Jupiter and Mercury, we read that they descended from heaven in human shape, and were entertained by Lacaon, by whose name the people of Lycaonia are called. The whole mythology of the gentiles is built on the belief that the gods have indeed appeared to men. Herodotus reports, that after Cambyses had lost his army in the deserts, he found the Egyptians rejoicing, because their god, who rarely discovered himself, had recently appeared. See on Exo 8:26.
Moses says that Jehovah rained from Jehovah fire and brimstone on Sodom. He appeared in human shape with two angels, and was entertained by Abraham, His mission was to announce the birth of the long-promised heir; to deliver just Lot, and destroy the cities of the plain. Gen 18:30. Jos 5:13. Similar to this is the belief of India, of Egypt, of Greece, and of Rome. Who doubts of Ovids words, that God has often appeared on earth disguised in human figure.
Et Deus human lustro sub imagine tetras. Met. lib. 1:213.
Act 14:12. They called Barnabas Jupiter, he being more aged, no other reason being assigned; and Paul they called Mercurius, because of his superior eloquence. Mercury is synonymous with Canaan, a merchant; and the Greeks admit that they received letters from Phnicia or Canaan. Mercury was accounted the servant or ambassador of the gods from the court of heaven. The poets feign him to have taught music to Apollo, and conferred the gift of eloquence on men.
Act 14:15. Why sirs, do ye these things? Our mission from heaven, sealed by this and other miracles, is to dissuade mankind from the worship of idols, and persuade them to worship God. The Father of all who clothes your fields with smiling harvests, and loads your trees with fruit, is the God you ought to adore. It is true, in times past, he suffered all nations to walk in the vanity of their minds. Yet in no age did he leave them without the most indulgent testimonials of his goodness and care, and tender love in all the succeeding seasons of the year, cold in winter, vernal showers on their grass and corn; ripening heats in summer, and heavier rains in autumn to restore the exhausted earth. Be assured, then, that God has provided richer grace in the gospel which we preach, for the moral maladies of the mind. This address is a counterpart to the sermon in the Areopagus at Athens: chap. 17.
Act 14:19. There came jews from Antioch and Iconium. In both those cities they had aimed bloody strokes at the apostles life. Now they came with the same sanguinary purposes in their heart; and the civil authorities do not seem to have interfered with what the jews did. Marvellous, that he who had stoned Stephen should now be stoned in the same glorious cause. But how could it be expected that Satan would see the word of the Lord run from city to city, and be gloried, without calling all his allies to war?
Act 14:23. Ordained them elders in every church. Mr. Burkitt says, Here we have two farther instances and evidences of the apostles care of the newly planted churches. The first was, to settle them in church order, ordaining elders in every church, to be guides and teachers of the rest; and this with fasting and prayer, in regard of the great solemnity and importance of the work. Hence learn, that ordination of ministers is a ministerial act; the officers of the church, and not the people, must separate and set apart, consecrate and ordain, the persons who are to attend upon God and his church in holy things. Paul and Barnabas, it is said, ordained them elders in every church. We also see, that this solemn act ought to be very solemnly performed, with fasting and prayer. They ordained elders in every church, and prayed with fasting. The second instance of this apostolical care was, their commending them to the Lord, on whom they had believed; that is, they committed them, as young converts, to the power of Christ, to strengthen and confirm them; and they committed them as their treasure to the care of Christ, to preserve and keep them. The greatest and best thing that the ministers of God can do, either present with or absent from their people, is to commit and recommend them to the power and care of Christ, who is able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy.
Dr. Whitby acknowledges that Dr. Hammond and Mr. Selden have fully proved, that , is not to choose elders by common suffrage, or by lifting up the hands; but he is not convinced that this constituting of elders was making them fixed bishops of those churches. Whoever is not satisfied may farther consult the writings of bishop Beveridge, bishop Potter, Dr. Hicks, Dr. Comber, Dr. Maurice, Dr. Brett, Mr. Mason, Mr. Sclater, and other learned authors, who have treated on this subject professedly, and at large. The Irencum of bishop Stillingfleet also contains much information.
Act 14:27. When they had gathered the church together, they recited all that God had done by them in a wide circuit of perhaps six hundred or a thousand miles by land, and by sea from Cyprus, and the confines of Galatia. What labours, what wars, what sufferings, what victories! What rejoicings that God had always caused them to triumph in Christ, and had made manifest by them the savour of his knowledge in every place.
REFLECTIONS.
What life was so chequered as that of the apostles? Their soul was wide as the world, and nothing but human frailty could prescribe their bounds. Honoured by their hearers as the first of prophets, condemned by the wicked as the worst of men; all but worshipped to-day, and stoned to- morrow. Assuredly, all the antitheses to the Corinthians were realized in their lives. They proved themselves to be the ministers of Christ, by honour and dishonour, by evil report and good report, as deceivers and yet true, as chastened and not killed, as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing all things. 2Co 6:8-10.
Their courage is not less remarkable than their zeal. After conflicts, after momentary defeats, they rallied, and returned to the field of battle to claim the victory: we find them again at Antioch, the joy and glory of the church. They recited their travels, their labours, and success; and despised their sufferings as light afflictions which endured but for a moment. How reviving must such rehearsals be! How encouraging the thought, that God who thus preserved his servants, can preserve all his suffering saints.
The prudent care they exercised over the churches, is next to be remarked. They did not leave their children till they could walk alone. They ordained elders in every city, from among the biblical and gifted men, jews and proselytes, the first fruits of their ministry. They gave those elders charge to feed the flock, over which the Holy Ghost had made them overseers. When it is said that Paul abode a year in or near such a city, we are to understand that the suburbs of that city extended to the whole province. Thus during the three years he stayed at Corinth we find him making tours through all Achaia. His soul, being a debtor to all men, was too expanded to be localized. The shepherds must not be idle, while the wolves prowl at night. Above all, how wise was the Lord in calling those chosen instruments to bear his name before the gentiles and the rulers of the earth.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Act 14:1-7. Iconium.From Antioch to Iconium was a journey of about thirty hours, mostly on a new Roman road. It was the frontier city of Phrygia, but was now incorporated in the Roman province of Galatia. Its magistrates are local, not Roman.
Act 14:1. The mission proceeds in Iconium just as at Antioch; the synagogue, with its mixture of elements, is the scene, and the result is the attachment to the cause of many of each nationality.
Act 14:2. disobedient: AV unbelieving; either will do: cf. Rom 1:5, obedience of faith.
Act 14:3. the word of his grace: cf. Act 20:32.signs and wonders: cf. Mar 16:20.
Act 14:4 f. Society in the town is divided. The native authorities declare against the incomers, and a hostile movement causes the apostles to leave the town. 2Co 11:25 speaks of one stoning only in Pauls experience, and it may be identified with that of Act 14:19. They go south, cross the border into Lycaonia, and carry on their activity in Lystra and Derbe, though they know that the same thing will happen to them there. Nothing daunts them.
Fuente: Peake’s Commentary on the Bible
Iconium was also in Asia Minor: here they entered the synagogue and the Spirit of God gave them grace to so speak as to vitally influence a great number, both of Jews and Gentiles, to believe the gospel. It was plainly not always they were given power to speak in this way, and this could not be done by some special self-effort: it is dependent entirely on the energizing power of the Spirit of God. If we desire this, let us pray for it and depend on God for it.
Unbelieving Jews again at Iconium used their evil influence to cause bitter animosity. The apostles were however not expelled from the city and continued a long time preaching the Word in the face of such persecution. The Lord also gave special witness to the truth by granting signs and wonders to be done through their instrumentality. Notice the word “therefore” in verse 3. The opposition was a reason for their remaining there, so long as it did not erupt in violence.
Being favored with the manifest working of God among them, the residents of Iconium became divided into two camps, many siding with the Jews against Paul and Barnabas, many others taking a stand with the apostles. We may wonder at Gentiles siding with Jews, but this happens in cases where there is a common enmity against the Lord Jesus Christ. When both Gentiles and Jews made plans to resort to violence, however, the apostles were given information as to it and left the city to go to Lystra and Derbe. This was the wise course, for violence once begun would not quickly stop until it had affected many more than the apostles. More than this, now that a testimony to Christ had been established in Iconium, the Lord uses persecution to send His servants to other parts to proclaim His name. “There they preached the gospel.”
Nothing is said of whether many at Lystra turned to the Lord, though we read of one particular man, a cripple from birth. Verse 21 however implies that some disciples were there on Paul’s return later. The crippled man was apparently riveted by Paul’s message, and Paul, perceiving some evident reality of faith in the man, told him to stand upright on his feet. Immediately he leaped and walked.
An amazing miracle of this kind surely ought to have drawn people’s attention to the message that Paul brought. But Satan cunningly took advantage of this to deceive the superstitious residents of the city, who conceived the idolatrous notion that Paul and Barnabas were gods come down in the form of men. Rather than listening to them, they wanted to worship them, even naming Barnabas Jupiter and Paul Mercury. Mere excitement carries men to foolish lengths. If it was true that these men were gods, why were they not quiet, desiring to listen to them? An idolatrous priest of Jupiter is ready immediately to offer sacrifices to them.
Certainly Paul and Barnabas wanted no identification with that kind of thing, and they used all their persuasive powers to disabuse the people’s minds of this deception. They even tore their clothes (not exactly the actions of heathen gods) and cried loudly against any worship of themselves (verses 14 & 15), insisting that they were men similar to the Lycaonians, and were preaching that they should turn away from these idolatrous vanities to the living God, Creator of all things, heavenly and earthly.
As a matter of striking interest they remind these people that God had for ages borne with all nations (Gentile nations), allowing them to walk in their own ways. Of course He had been dealing with Israel specifically for centuries, as Amo 3:2 declares, “You only have I known of all the families of the earth.” Yet through ages past God had given witness to His own grace and faithfulness by His providential care of all nations, giving them rain from heaven and fruitful seasons of blessing, supplying material needs and giving occasion for gladness. These things men commonly take for granted, while complaining about occasions of need or trouble, forgetting to give their Creator credit for anything.
If, after all His long patience and forbearing, God has sent a message of marvellous grace to the nations, surely they ought to be ready to receive it. But with great difficulty Paul and Barnabas restrained the people from their purpose of sacrificing to them.
Very quickly, however, by the hostile influence of Jews who came from Antioch and Iconium, the fickle minds of the people were totally turned around, so that they were fully prepared to murder their god Mercury! They stoned Paul and carried him outside the city, leaving him for dead.
But God had further work for him. While the disciples stood around him, no doubt deeply grieving (for it is not even said they were praying), he not only moved as showing evidence that he was alive, but stood up and walked with them into the city. In a case like this too we should expect more than a brief period of recuperation, but after a night’s rest he was ready to walk with Barnabas to Derbe and preach the gospel there God’s miraculous intervention is evident in this. How long they remained in Derbe we are not told, but they taught many.
Though Paul had been stoned and left for dead at Lystra, he and Barnabas boldly return there after their stay in Derbe, undoubtedly guided by God. We may wonder how the citizens of Lystra felt in seeing this man they had stoned to death now preaching again in their city. Did they wonder if he was Mercury after all? Very likely Timothy was converted on either the first visit to Lystra or on this second occasion (Compare Act 16:2, 1Ti 1:2, 2Ti 3:10-11).
Their main object in returning to Lystra, Iconium and Antioch was to confirm the disciples in the knowledge of Christ and of the Word, encouraging also their continuing in the faith. One important factor in this was preparing them for the fact that they might expect much tribulation, and urging them not to be stumbled by this. Together with this, they appointed elders in every assembly. Such appointment manifestly required apostolic authority: the assemblies did not do this themselves. Paul did delegate such authority to Titus (Tit 1:5), and possibly to Timothy also (1Ti 3:1-7), but today there is no authority left in the church to make such appointments. Certainly there are still those who have the qualifications of elders, and their godly capacity for this should be recognized by saints, but no one has the right to officially appoint anyone to this position. This was done for the establishing of the early church, just as apostles were appointed by the Lord for this establishing, but the appointment was not intended to continue.
Commending the disciples to the Lord Himself, Paul and Barnabas leave and pass through Pisidia and Pamphylia, preaching the Word in Perga, then passing into Attalia. They had before visited Perga (Chapter 13:13), but nothing is said of any results of their work there. From Attalia they sailed back to Antioch in Syria. They had started from there, being recommended to the grace of God, not to the work, but for the work God had called them to, and which they fulfilled. Man’s appointment had nothing to do with this, but the fellowship of the saints in it was of valuable encouragement.
There they gathered the assembly together and reported all that God had accomplished through them, particularly in His opening the door of faith to the Gentiles. Antioch was to be no longer the only assembly that was largely of Gentile character: the work was spreading by the pure grace of God. Paul and Barnabas then remained a long time at Antioch.
Fuente: Grant’s Commentary on the Bible
14:1 And {1} it came to pass in {a} Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
(1) We should be no less constant in the preaching of the Gospel than the perversity of the wicked is obstinate in persecuting it.
(a) Iconium was a city of Lycaonia.
Fuente: Geneva Bible Notes
Ministry in Iconium 14:1-7
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Iconium was a Greek city-state in the geographic region of Phrygia, the easternmost city in that region.
". . . while Rome chose Antioch of Pisidia and Lystra as bastions of its authority in the area, Iconium remained largely Greek in temper and somewhat resistant to Roman influence, though Hadrian later made it a Roman colony." [Note: Longenecker, p. 431.]
"Iconium" comes from eikon, the Greek word for "image." According to Greek mythology, Prometheus and Athena recreated humanity there after a devastating flood by making images of people from mud and breathing life into them. [Note: Ibid., pp. 431-32.]
Iconium was, ". . . a garden spot, situated in the midst of orchards and farms, but surrounded by deserts. . . . Iconium, too, owed its bustling business activity to its location on the main trade route connecting Ephesus with Syria and the Mesopotamian world, as well as its orchard industries and farm produce." [Note: Merrill F. Unger, "Archaeology and Paul’s Visit to Iconium, Lystra, and Derbe," Bibliotheca Sacra 118:470 (April-June 1961):107-108.]
In Iconium Paul and Barnabas followed the same method of evangelizing that they had used in Antioch (Act 13:14). They visited the synagogue first. They also experienced the same results: many conversions among both Jews and Gentiles but also rejection by some of the Jews (cf. Act 13:43). These unbelieving Jews stirred up unbelieving Gentiles who joined them in opposing the missionaries (Act 13:50).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
-4
Chapter 9
ST. PAULS ORDINATION AND FIRST MISSIONARY TOUR.
Act 13:2-4; Act 13:14; Act 14:1; Act 14:26
We have now arrived at what we might call the watershed of the Acts of the Apostles. Hitherto we have had very various scenes, characters, personages to consider. Henceforth St. Paul, his labours, his disputes, his speeches, occupy the entire field, and every other name that is introduced into the narrative plays a very subordinate part. This is only natural. St. Luke knew of the earlier history by information gained from various persons, but he knew of the later history, and specially of St. Pauls journeys, by personal experience. He could say that he had formed a portion and played no small part in the work of which he was telling, and therefore St. Pauls activity naturally supplies the chief subject of his narrative. St. Luke in this respect was exactly like ourselves. What we take an active part in, where our own powers are specially called into operation, there our interest is specially aroused. St. Luke personally knew of St. Pauls missionary journeys and labours, and therefore when telling Theophilus of the history of the Church down to the year 60 or thereabouts, he deals with that part of it which he specially knows. This limitation of St. Lukes vision limits also our range of exposition. The earlier portion of the Acts is much richer from an expositors point of view, comprises more typical narratives, scenes, events than the latter portion, though this latter portion may be richer in points of contact, historical and geographical, with the world of life and action.
It is with an expositor or preacher exactly the opposite as with the Church historian or biographer of St. Paul. A writer gifted with the exuberant imagination, the minute knowledge of a Renan or a Farrar naturally finds in the details of travel with which the latter portion of the Acts is crowded matter for abundant discussion. He can pour forth the treasures of information which modern archaeological research has furnished, shedding light upon the movements of the Apostle. But with the preacher or expositor it is otherwise. There are numerous incidents which lend themselves to his purpose in the journeys recorded in this latter portion of the book; but while a preacher might find endless subjects for spiritual exposition in the conversion of St. Paul or the martyrdom of St. Stephen, he finds himself confined to historical and geographical discussions in large portions of the story dealing with St. Pauls journeys. We shall, however, strive to unite both functions, and while endeavouring to treat the history from an expositors point of view, we shall not overlook details of another type which will impart colour and interest to the exposition.
I. The thirteenth chapter of the Acts records the opening of St. Pauls official missionary labours, and its earliest verses tell us of the formal separation or consecration for that work which St. Paul received. Now the question may here be raised, Why did St. Paul receive such a solemn ordination as that we here read of? Had he not been called by Christ immediately? Had he not been designated to the work in Gentile lands by the voice of the same Jesus Christ speaking to Ananias at Damascus and afterward to Paul himself in the Temple at Jerusalem? What was the necessity for such a solemn external imposition of hands as that here recorded? John Calvin, in his commentary on this passage, offers a very good suggestion, and shows that he was able to throw himself back into the feelings and ideas of the times far better than many a modern-writer. Calvin thinks that this revelation of the Holy Ghost and this ordination by the hands of the Antiochene prophets were absolutely necessary to complete the work begun by St. Peter at Caesarea, and for this reason. The prejudices of the Jewish Christians against their Gentile brethren were so strong, that they would regard the vision at Joppa as applying, not as a general rule, but as a mere personal matter, authorising the reception of Cornelius and his party alone. They would not see nor understand that it authorised the active evangelisation of the Gentile world and the prosecution of aggressive Christian efforts among the heathen. The Holy Ghost therefore, as the abiding and guiding power in the Church, and expressing His will through the agency of the prophets then present, said, “Separate me Barnabas and Saul for the work whereunto I have called them”; and that work to which they were expressly sent forth by the Holy Ghost was the work of aggressive effort beginning with the Jews-but not terminating with them-and including the Gentiles. This seems to me thoroughly true, and shows how Calvin realised the intellectual weakness, the spiritual hardness of heart and slowness of judgment which prevailed among the apostles. The battle of Christian freedom and catholic truth was not won in a moment. Old prejudices did not depart in an hour. New principles were not assimilated and applied in a few days. Those who hold nobler views and higher principles than the crowd must not be surprised or dismayed if they find that year after year they have to fight the same battles and to proclaim the same fundamental truths and to maintain what may seem at times even a losing conflict with the forces of unreasoning prejudices. If this was the case in the primitive Church with all its unity and love and spiritual gifts, we may well expect the same state of affairs in the Church of our time.
An illustration borrowed from Church history will explain this. Nothing can well be more completely contrary to the spirit of Christianity than religious persecution. Nothing can be imagined more completely consonant with the spirit of the Christian religion than freedom of conscience. Yet how hard has been the struggle for it! The early Christians suffered in defence of religious freedom, but they had no sooner gained the battle than they adopted the very principle against which they had fought. They became religiously intolerant, because religious intolerance was part and parcel of the Roman state under which they had been reared. The Reformation again was a battle for religious freedom. If it were not, the Reformers who suffered in it would have no more claim to our compassion and sympathy on account of the deaths they suffered than soldiers who die in battle. A soldier merely suffers what he is prepared to inflict, and so it was with the martyrs of the Reformation unless theirs was a struggle for religious freedom. Yet no sooner had the battle of the Reformation been won than all the Reformed Churches adopted the very principle which had striven to crush themselves. It is terribly difficult to emancipate ourselves from the influence and ideas of bygone ages, and so it was with the Jewish Christians. They could not bring themselves to adopt missionary work among the Gentiles. They believed indeed intellectually that God had granted unto the Gentiles repentance unto life, but that belief was not accompanied with any of the enthusiasm which alone lends life and power to mental conceptions. The Holy Ghost therefore, as the Paraclete, the loving Comforter, Exhorter, and Guide of the Church, interposes afresh, and by a new revelation ordains apostles whose great work shall consist in preaching to the Gentile world.
There seems to me one great reason for the prominent place this incident at Antioch holds. The work of Gentile conversion proceeded from Antioch, which may therefore well be regarded as the mother Church of Gentile Christendom; and the Apostles of the Gentiles were there solemnly set apart and constituted. Barnabas and Saul were not previously called apostles. Henceforth this title is expressly applied to them, and independent apostolic action is taken by them. But there seems to me another reason why Barnabas and Saul were thus solemnly set apart, notwithstanding all their previous gifts and callings and history. The Holy Ghost wished to lay down at the very beginning of the Gentile Church the law of orderly development, the rule of external ordination, and the necessity for its perpetual observance. And therefore He issued His mandate for their visible separation to the work of evangelisation. All the circumstances too are typical. The Church was engaged in a season of special devotion when the Holy Ghost spoke. A special blessing was vouchsafed, as before at Pentecost, when the people of God were specially waiting upon Him. The Church at Antioch as represented by its leading teachers were fasting and praying and ministering to the Lord when the Divine mandate was issued, and then they fasted and prayed again. The ordination of the first apostles to the Gentiles was accompanied by special prayer and by fasting, and the Church took good care afterwards to follow closely this primitive example. The institution of the four Ember seasons as times for solemn ordinations is derived from this incident. The Ember seasons are periods for solemn prayer and fasting, not only for those about to be ordained, but also for the whole Church, because she recognises that the whole body of Christs people are interested most deeply and vitally in the nature and character of the Christian ministry. If the members of that ministry are devoted, earnest, inspired with Divine love, then indeed the work of Christ flourishes in the Church, while, if the ministry of God be careless and unspiritual, the people of God suffer terrible injury. And we observe, further, that not only the Church subsequent to the apostolic age followed this example at Antioch, but St. Paul himself followed it and prescribed it to his disciples. He ordained elders in every Church, and that from the beginning. He acted thus on his very first missionary journey, ordaining by the imposition of hands accompanied with prayer and fasting, as we learn from the fourteenth chapter and twenty-third verse {Act 14:21}. He reminded Timothy of the gift imparted to that youthful evangelist by the imposition of St. Pauls own hands, as well as by those of the presbytery; and yet he does not hesitate to designate the elders of Ephesus and Miletus who were thus ordained by St. Paul as bishops set over Gods flock by the Holy Ghost Himself. St. Paul and the Apostolic Church, in fact, looked behind this visible scene. They realised vividly the truth of Christs promise about the presence of the Holy Ghost in the Church. They took no miserably low and Erastian views of the sacred ministry, as if it were an office of mere human order and appointment. They viewed it as a supernatural and Divine office, which no mere human power, no matter how exalted, could confer. They realised the human instruments indeed in their true position as nothing but instruments, powerless in themselves, and mighty only through God, and therefore St. Paul regarded his own ordination of the elders whom he appointed at Derbe, Iconium, Lystra, or Ephesus as a separation by the Holy Ghost to their Divine offices. The Church was, in fact, then instinct with life and spiritual vigour, because it thankfully recognised the present power, the living force and vigour of the third person of the Holy Trinity.
II. The Apostles, having been thus commissioned, lost no time. They at once departed upon their great work. And now let us briefly indicate the scope of the first great missionary tour undertaken by St. Paul, and sketch its outline, filling in the details afterwards. According to early tradition the headquarters of the Antiochene Church were in Singon Street, in the southern quarter of Antioch. After earnest and prolonged religious services they left their Christian brethren. St. Pauls own practice recorded at Ephesus, Miletus, and at Tyre shows us that prayer marked such separation from the Christian brethren, and we know that the same practice was perpetuated in the early Church; Tertullian, for instance, telling us that a brother should not leave a Christian house until he had been commended to Gods keeping. They then crossed the bridge, and proceeded along the northern bank of the Orontes to Seleucia, the port of Antioch, where the ruins still testify to the vastness of the architectural conceptions cherished by the Syrian kings. From Seleucia the apostles sailed to the island of Cyprus, whose peaks they could see eighty miles distant, shining bright and clear through the pellucid air. Various circumstances would lead them thither. Barnabas was of Cyprus, and he doubtless had many friends there. Cyprus had then an immense Jewish population, as we have already pointed out; and though the apostles were specially designated for work among the Gentiles, they ever made the Jews the starting-point whence to influence the outside world, always used them as the lever whereby to move the stolid mass of paganism. The apostles showed a wholesome example to all missionaries and to all teachers by this method of action. They addressed the Jews first because they had most in common with them. And St. Paul deliberately and of set purpose worked on this principle, whether with Jews or Gentiles. He sought out the ideas or the ground common to himself and his hearers, and then, having found the points on which they agreed, he worked out from them. It is the true method of controversy. I have seen the opposite course adopted, and with very disastrous effects. I have seen a method of controversial argument pursued, consisting simply in attacks upon errors without any attempt to follow the apostolic example and discover the truths which both parties held in common, and the result has been the very natural one that ill-will and bad feeling have been aroused without effecting any changes in conviction. We can easily understand the reason of this, if we consider how the matter would stand with ourselves. If a man comes up to us, and without any attempt to discover our ideas or enter into sympathetic relations with us, makes a very aggressive assault upon all our particular notions and practices, our backs are at once put up, we are thrown into a defensive mood, our pride is stirred, we resent the tone, the air of the aggressor, and unconsciously determine not to be convinced by him. Controversial preaching of that class, hard, unloving, censorious, never does any permanent good, but rather strengthens and confirms the person against whose belief it is directed. Nothing of this kind will ever be found in the wise, courteous teaching of the apostle Paul, whose few recorded speeches to Jews and Gentiles may be commended to the careful study of all teachers at home or abroad as models of mission preaching, being at once prudent and loving, faithful and courageous.
From Seleucia the apostles itinerated through the whole island unto Paphos, celebrated in classical antiquity as the favourite seat of the goddess Venus, where they came for the first time into contact with a great Roman official, Sergius Paulus, the proconsul of the island. From Paphos they sailed across to the mainland of Asia Minor, landed at Perga, where John Mark abandoned the work to which he had put his hand. They do not seem to have stayed for long at Perga. They doubtless declared their message at the local synagogue to the Jews and proselytes who assembled there, for we are not to conclude, because a synagogue is not expressly mentioned as belonging to any special town, that therefore it did not exist. Modern discoveries have shown that Jewish synagogues were found in every considerable town or city of Asia Minor, preparing the way by their pure morality and monotheistic teaching for the fuller and richer truths of Christianity. But St. Paul had fixed his eagle gaze upon Antioch of Pisidia, a town which had been made by Augustus Caesar the great centre of this part of Asia Minor, whence military roads radiated in every direction, lending thereby the assistance of imperial organisation to the progress of the gospel. Its situation was, in fact, the circumstance which determined the original foundation of Antioch by the Syrian princes.
Facility of access, commercial convenience were points at which they chiefly aimed in selecting the sites of the cities they built, and the wisdom of their choice in the case of Antioch in Pisidia was confirmed when Augustus and Tiberius, some few years previous to St. Pauls visit, made Antioch the centre from which diverged the whole system of military roads throughout this portion of Asia Minor. It was a very large city, and its ruins and aqueducts testify to this day concerning the important position it held as the great centre of all the Roman colonies and fortresses which Augustus planted in the year B.C. 6 along the skirts of the Taurus Range to restrain the incursions of the rude mountaineers of Isauria and Pisidia. When persecution compelled the apostles to retire from Antioch they took their way therefore to Iconium, which was some sixty miles southeast of Antioch along one of those military roads of which we have spoken, constructed for the purpose of putting down the brigands which then, as in modern times, constituted one of the great plagues of Asia Minor. But why did the apostles retire to Iconium? Surely one might say, if the Jews had influence enough at Antioch to stir up the chief men of the city against the missionaries, they would have had influence enough to secure a warrant for their arrest in a neighbouring city. At first sight it seems somewhat difficult to account for the line of travel or flight adopted by the apostles. But a reference to ancient geography throws some light upon the problem. Strabo, a geographer of St. Pauls own day, tells us that Iconium was an independent principality or tetrarchy, surrounded indeed on all sides by Roman territory, but still enjoying a certain amount of independence. The apostles fled to Iconium when persecution waxed hot because they had a good road thither, and also because at Iconium they were secure from any legal molestation, being under a new jurisdiction.
After a time, however, the Jews from Antioch made their way to Iconium and began the same process which had proved so successful at Antioch. They first excited the members of the Jewish synagogue against the apostles, and through them influenced the townspeople at large, so that, though successful in winning converts, St. Paul and his companion were in danger of being stoned by a joint mob of Jews and Gentiles. They had therefore to fly a second time, and when doing so they acted on the same principle as before. They again removed themselves out of the local jurisdiction of their enemies, and passed to Derbe and Lystra, cities of Lycaonia, a Roman province which had just been formed by the Emperor Claudius.
Then after a time, when the disturbances which the Jews persistently raised wherever they came had subsided, the apostles turned back over the same ground, no longer indeed publicly preaching, but organising quietly and secretly the Churches which they had founded in the different towns through which they had passed, till they arrived back at Perga, Where perhaps, finding no ship sailing to Antioch, they travelled to the port of Attalia, where they succeeded in finding a passage to that city of Antioch whence they had been sent forth. This brief sketch will gave a general view of the first missionary tour made in the realms of paganism, and will show that it dealt with little more than two provinces of Asia Minor, Pisidia and Lycaonia, and was followed by what men would count but scanty results, the foundation and organisation of a few scattered Christian communities in some of the leading towns of these districts.
III. Let us now more particularly notice some of the details recorded concerning this journey. The apostles began their work at Cyprus, where they proclaimed the gospel in the Jewish synagogues. They were attracted as we have said to this island, first, because it was the native land of Barnabas, and then because its population was in large degree Jewish, owing to the possession of the famous copper mines of the island by Herod the Great. Synagogues were scattered all over the island and proselytes appertained to each synagogue, and thus a basis of operations was ready whence the gospel message might operate. It was just the same even at Paphos, where St. Paul came in contact with the proconsul Sergius Paulus. The Jewish element here again appears, though in more active opposition than seems to have been elsewhere offered. Sergius Paulus was a Roman citizen like Cornelius of Caesarea. He had become dissatisfied with the belief of his forefathers. He had now come into contact with the mystic East, and had yielded himself to the guidance of a man who professed the Jewish religion, which seems to have charmed by its pure morality and simple monotheism many of the noblest minds of that age. But, like all outsiders, Sergius Paulus did not make accurate and just distinctions between man and man. He yielded himself to the guidance of a man who traded on the name of a Jew, but who really practised those rites of weird sorcery which real Judaism utterly repudiated and denounced. This alone accounts for the stern language of St. Paul: “O full of all guile and all villainy, thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?” St. Paul never addressed a lawful opponent in this manner. He did not believe in the efficacy of strong language in itself, nor did he abuse those who withstood him in honest argument. But he did not hesitate, on the other hand, to brand a deceiver as he deserved, or to denounce in scathing terms those who were guilty of conscious fraud. St. Paul might well be taken as a model controversialist in this respect. He knew how to distinguish between the genuine opponent who might be mistaken but was certainly conscientious, and the fraudulent hypocrite devoid of all convictions save the conviction of the value of money. With the former St. Paul was full of courtesy, patience, consideration, because he had in himself experience of the power of blind unthinking prejudice. For the latter class St. Paul had no consideration, and with them he wasted no time. His honest soul took their measure at once. He denounced them as he did Elymas on this occasion, and then passed on to deal with nobler and purer souls, where honest and good hearts offered more promising soil for the reception of the Word of the Kingdom. Controversy of every kind is very trying to tongue and temper, but religious controversy such as that in which St. Paul spent his life is specially trying to the character. The subject is so important that it seems to excuse an over zeal and earnestness which terminates in bad temper and unwise language. And yet we sometimes cannot shrink from controversy, because conscience demands it on our part. When that happens to be the case, it will be well for us to exercise the most rigorous control over our feelings and our words; from time to time to realise by a momentary effort of introspection Christ hanging upon the cross and bearing for us the unworthy and unjust reproaches of mankind; for thus and thus only will pride be kept down and hot temper restrained and that great advantage for the truth secured which self-control always bestows upon its possessor.
There is an interesting illustration of the historic accuracy of St. Luke connected with the apostolic visit to Paphos and to Sergius Paulus the proconsul. Thrice over in the narrative of St. Luke, Sergius Paulus is called proconsul-first in the seventh verse of the thirteenth chapter, where Elymas the sorcerer is described thus, “who was with the proconsul, Sergius Paulus, a man of understanding,” while again the same title of proconsul is applied to Sergius in the eighth and twelfth verses. This has been the cause of much misunderstanding and of no small reproach hurled against the sacred writer. Let us inquire into its justice and the facts of the case. The Roman provinces were divided into two classes, senatorial and imperial. The senatorial provinces were ruled by proconsuls appointed by the Senate; the imperial by pro-praetors appointed by the emperors. This arrangement was made by Augustus Caesar, and is reported to us by Strabo, who lived and wrote during St. Pauls early manhood. But now a difficulty arises. Strabo gives us the list of the provinces senatorial and imperial alike, and expressly classes Cyprus amongst the imperial provinces, which were ruled by propraetors and not by proconsuls. In the opinion of the older critics, St. Luke was thus plainly convicted of a mistake and of a flagrant contradiction of that great authority the geographer Strabo. But it is never safe to jump to conclusions of that kind with respect to a contemporaneous writer who has proved himself accurate on other occasions. It is far better and far safer to say, Let us wait a while, and see what further investigations will reveal. And so it has proved in this special case. Strabo tells us of the original arrangement made about thirty years B.C. between the Emperor Augustus and the Senate, when Cyprus was most certainly numbered amongst the imperial provinces; but he omits to tell us what another historian of the same century, Dion Cassius, does relate, that the same Emperor modified this arrangement five years later, handing Cyprus and Gallia Narbo-nensis over to the rule of the Senate, so that from that date and henceforth throughout the first century of our era Cyprus was governed by proconsuls alone, as St. Luke most accurately, though only incidentally, reports. Here, too the results of modern investigation among inscriptions and coins have come in to supplement and support the testimony of historians. The Greek inscriptions discovered prior to and during the earlier half of this century have been collected together in Boeckhs “Corpus of Greek Inscriptions,” which is, indeed, a vast repertory of original documents concerning the life, Pagan and Christian, of the Greek world. In the inscriptions numbered 2631 and 2632 in that valuable work we have the names of Q. Julius Cordus and L. Annius Bassus expressly mentioned as proconsuls of Cyprus in A.D. 51, 52; while on coins of Cyprus have been found the names of Cominius Proclus and Quadratus, who held the same office. But the very latest investigations have borne striking testimony to the same fact. The name of the very proconsul whom St. Paul addressed appears on an inscription discovered in our own time. Cyprus has been thoroughly investigated since it passed into British hands, specially by General Cesnola, who has written a work on the subject which is well worth reading by those who take an interest in Scripture lands and the scenes where the apostles laboured. In that work, p. 425, Cesnola tells us of a mutilated inscription which he recovered dealing with some subject of no special importance, but bearing the following precious notice giving its date as “Under Paulus the Proconsul”; proving to us by contemporary evidence that Sergius Paulus ruled the island, and ruled it with the special title of proconsul. Surely an instance like this-and we shall have several such to notice-is quite enough to make fair minds suspend their judgment when charges of inaccuracy are alleged against St. Luke dependent upon our own ignorance alone of the entire facts of the case. A wider knowledge, a larger investigation we may well be sure will suffice to clear the difficulty and vindicate the fair fame of the sacred historian.
From Cyprus the apostles passed over to the continent, and opened their missionary work at Antioch of Pisidia, where the first, recorded address of St. Paul was delivered. This sermon, delivered in the Pisidian synagogue, is deserving of our special notice because it is the only missionary address delivered by St. Paul to the Jews of the Dispersion which has been handed down to us, unless we include the few words delivered to the Roman Jews reported in the twenty-eighth chapter from the seventeenth to the twenty-eighth verses. Let us briefly analyse it, premising that it should be carefully compared with the addresses of St. Peter to the Jews upon the Day of Pentecost and with the speech delivered by St. Stephen before the Sanhedrin, when all three will be found to run upon the same lines.
The apostles having reached Antioch waited until the Sabbath came round, and then sought the local meeting-place of the Jews. The apostles felt indeed that they were intrusted with a great mission important for the human race, but yet they knew right well that feverish impetuosity or restless activity was not the true way to advance the cause they had in hand. They did not believe in wild irregular actions which only stir up opposition. They were calm and dignified in their methods, because they were consciously guided by the Divine Spirit of Him concerning whom it was said in the days of His flesh, “He did not strive nor cry, neither did any man hear His voice in the streets.” On the Sabbath day they entered the synagogue, and took their place on a bench set apart for the reception of those who were regarded as teachers. At the conclusion of the public worship and the reading of the lessons out of the law and the prophets, such as still are read in the synagogue worship, the Rulers of the Synagogue sent to them the minister or apostle of the synagogue, intimating their permission to address the assembled congregation, whereupon St. Paul arose and delivered an address, of which the following is an analysis. St. Paul opened his sermon by a reference to the lessons which had just been read in the service, which-as all the writers of the Apostles life, Lewin, Conybeare and Howson, and Archdeacon Farrar, agree-were taken from the first chapter of Deuteronomy and the first of Isaiah. He points out, as St. Stephen had done, the providential dealings of God with their forefathers from the time of the original choice of Abraham down to David. The Jews had been divinely guided throughout their history down to Davids days, and that Divine guidance had not then ceased, but continued down to the present, as the Apostle then proceeds to show. In Davids seed there had been left a hope for Israel Which every true Jew still cherished. He then announces that the long-cherished hope had now at last been fulfilled. This fact depended not on his testimony alone. The Messiah whom they had long expected had been preceded by a prophet whose reputation had spread into these distant regions, and had gained disciples, as we shall afterwards find, at Ephesus. John the Baptist had announced the Messiahs appearance, and proclaimed his own inferiority to Him. But then an objection occurs to the Apostle which might naturally be raised. If Johns reputation and doctrine had penetrated to Antioch, the story of the crucifixion of Jesus may also have been reported there, and the local Jews may therefore have concluded that such an ignominious death was conclusive against the claims of Jesus. The Apostle then proceeds to show how that the providential rule of God had been exercised even in that matter. The wrath of man had been compelled to praise God, and even while the rulers at Jerusalem were striving to crush Jesus Christ they were in reality fulfilling the voices of the prophets which went beforehand and proclaimed the sufferings of the Messiah exactly as they had happened. And further still, God had set His seal to the truth of the story by raising Jesus Christ from the dead according to the predictions of the Old Testament, which he expounds after the manner of the Jewish schools, finding a hint of the Resurrection of Christ in Isa 55:3 : “I will give you the holy and sure blessings of David”; and a still clearer one Psa 16:10 : “Thou wilt not give Thine Holy One to see corruption.” The Apostle, after quoting this text, which from its use by St. Peter on the Day of Pentecost seems to have been a passage commonly quoted in the Jewish controversy, terminates his discourse with a proclamation of the exalted blessings which the Messiah has brought, indicating briefly but clearly the universal character of the gospel promises, and finishing with a warning against stupid obstinate resistance drawn from Hab 1:5, which primarily referred to the disbelief in impending Chaldaean invasion exhibited by the Jews, but which the Apostle applies to the Jews of Antioch and their spiritual dangers arising from similar wilful obstinacy.
We have of course not much more than the heads of the apostolic sermon. Five or seven minutes of a not very rapid speaker would amply suffice to exhaust the exact words attributed to St. Paul. He must have enlarged on the various topics. He could not have introduced John the Baptist in the abrupt manner in which he is noticed in the text of our New Testament. It seems quite natural enough to us that he should be thus named, because John occupies a very high and exalted position in our mental horizon from our earliest childhood. But who was John the Baptist for these Jewish settlers in the Pisidian Antioch? He was simply a prophet of whom they may have heard a vague report, who appeared before Israel for a year or two, and then suffered death at the hands of Herod the Tetrarch: and so it must have been with many other topics introduced into this discourse.
They must have been much more copiously treated, elaborated, discussed, or else the audience in the Pisidian synagogue must have loved concentrated discourse more keenly than any other assembly that ever met together. And yet, though the real discourse must have been much longer-and did we only possess the sermon in its fulness many a difficulty which now puzzles us would disappear at once-we can still see the line of the apostolic argument and grasp its force. The Apostle argues, in fact, that God had chosen the original fathers of the Jewish race. He had gone on conferring ever fresh and larger blessings in the wilderness, in Canaan, under the Judges, and then under the Kings, till the time of David, from whose seed God had raised up the greatest gift of all in the person of Jesus Christ, through whom blessings unknown before and unsurpassed were offered to mankind. St. Paul contends exactly as St Stephen had done, that true religion has been a perpetual advance and development; that Christianity is not something distinct from Judaism, but is essentially one with it, being the flower of a plant which God Himself had planted, the crown and glory of the work which He had Himself begun. This address, as we have already noticed, will repay careful study; for it shows the methods adopted by the early Christian when dealing with the Jews. They did not attack any of their peculiar views or practices, but confining themselves to what they held in common strove to convince them that Christianity was the logical outcome of their own principles.
The results of this address were very indicative of the future. The Jews of the synagogue seem to have been for a time impressed by St. Pauls words. Several of them, together with a number of the proselytes, attached themselves to him as his disciples, and were further instructed in the faith. The proselytes especially must have been attracted by the Apostles words. They were, like Cornelius, Proselytes of the Gate, who observed merely the seven precepts of Noah and renounced idolatry, but were not circumcised or subject to the restrictions and duties of the Jewish ritual. They must have welcomed tidings of a religion embodying all that which they venerated in the Jewish Law and yet devoid of its narrowness and disadvantages.
Next Sabbath the whole city was stirred with excitement, and then Jewish jealousy burst into a flame. They saw that their national distinctions and glory were in danger. They refused to listen or permit any further proclamation of what must have seemed to them a revolutionary teaching, disloyal to the traditions and existence of their religion and their nation. They used their influence therefore with the chief men of the city, exercising it through their wives, who were in many cases attracted by the Jewish worship, or who may have been themselves of Jewish birth, and the result was that the apostles were driven forth to preach in other cities of the same central region of Asia Minor. This was the first attack made by the Jews upon St. Paul in his mission journeys. He had already had experience of their hostility at Damascus and at Jerusalem, but this hostility was doubtless provoked by reason of their resentment at the apostasy to the Nazarene sect of their chosen champion. But here at Antioch we perceive the first symptom of that bitter hostility to St. Paul because of his catholic principles, his proclamation of salvation as open to all alike, Jew or Gentile, free from any burdensome or restrictive conditions, a hostility which we shall find persistently pursuing him, both within the Church, and still more without the Church at Iconium, at Lystra, at Thessalonica, at Corinth, and at Jerusalem. It would seem indeed as if the invention of the term “Christian” at Antioch marked a crisis in the history of the early Church. Henceforth St. Paul and his friends became the objects of keenest hatred, because the Jews had recognised that they taught a form of belief absolutely inconsistent with the Jewish faith as hitherto known; a hatred which seems, however, to have been limited to St. Paul and his Antiochene friends, for the temporising measures and the personal prejudices, the whole atmosphere, in fact, of the Jerusalem Church led the unbelieving Jews to make a broad distinction between the disciples at Jerusalem and the followers of St. Paul.
IV. So far we have dealt with St. Pauls address at Antioch as typical of his methods in dealing with the Jews, and their treatment of the Apostle as typical of that hostility which the Jews ever displayed to the earliest teachers of Christian truth, as witnessed not only by the New Testament, but also by the writings and histories of Justin Martyr, and of Polycarp of Smyrna, and of all the early apologists. But we are not left in this typical Church history without a specimen of St. Pauls earlier methods when dealing with the heathen. St. Paul, after his rejection at Antioch, escaped to Iconium, sixty miles distant, and thence, when Jewish persecution again waxed hot, betook himself to Lystra, some forty miles to the south. There the Apostle found himself in a new atmosphere and amid new surroundings. Antioch and Iconium had large Jewish populations, and were permeated with Jewish ideas. Lystra was a thoroughly Gentile town with only a very few Jewish inhabitants. The whole air of the place-its manners, customs, popular legends-was thoroughly pagan. This offered St. Paul a new field for his activity, of which he availed himself right diligently, finishing up his work with healing a lifelong cripple, a miracle which so impressed the mob of Lystra that they immediately cried out in the native speech of Lycaonia, “The gods are coming down to us in the likeness of men,” calling Barnabas Jupiter, on account of his lofty stature and more commanding appearance, and Paul Mercurius or Hermes, because of his more insignificant size and more copious eloquence. Here again we have, in our writers words, an incidental and even unconscious witness to the truth of our narrative. The cry of the men of Lystra, these rude barbarian people of the original inhabitants of the land, who, though they could understand Greek, naturally fell back on their native Lycaonian language to express their deeper feelings, -this cry, I say, refers to an ancient legend connected with their history, of which we find a lengthened account in the works of the poet Ovid. Jupiter attended by Mercury once descended to visit the earth and see how man was faring. Some scoffed at the deities, and were punished. Others received them, and were blessed accordingly. The wondrous work performed on the cripple naturally led the men of Lystra to think that the Divine Epiphany had been repeated. The colony of Lystra-for Lystra was a Roman colony-was devoted to the worship of Jupiter, in memory doubtless of this celebrated visit. A temple to Jupiter stood before and outside the gate of the city, as the temple of Diana stood outside the gate of Ephesus, lending sanctity and protection to the neighbouring town. The priest and the people act upon the spur of the moment. They bring victims and garlands prepared to offer sacrifice to the deities who, as they thought, had revisited their ancient haunts. They were approaching the house where the apostles were dwelling-perhaps that of Lois and Eunice and Timothy-when Paul sprang forward and delivered a short impassioned address deprecating the threatened adoration. Let us quote the address in order that we may see its full force: “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 the 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.” How very different St. Pauls words to the pagans are from those he addressed to the Jews and proselytes, believers in the true God and in the facts of revelation! He proves himself a born orator, able to adapt himself to different classes of hearers, and, grasping their special ideas and feelings, to suit his arguments to their various conditions. St. Pauls short address on this occasion may be compared with his speech to the men of Athens, and the first chapter of the Epistle to the Romans, and the various apologies composed by the earliest advocates of Christianity during the second century. Take, for instance, the Apology of Aristides, of which we gave an account in the preface to the first Part of this commentary on the Acts. We shall find, when we examine it and compare it with the various passages of Scripture to which we have just referred, that all run upon exactly the same lines. They all appeal to the evidence of nature and of natural religion. They say not one word about Scripture concerning which their hearers know nothing. They are not like unwise Christian advocates among ourselves who think they can overthrow an infidel with a text out of Scripture, begging the question at issue, the very point to be decided being this, whether there is such a thing at all as Scripture. St. Paul does with the men of Lystra and the men of Athens what Aristides did when writing for the Emperor Hadrian, and what every wise missionary will still do with the heathen or the unbeliever whose salvation he is seeking. The Apostle takes up the ground that is common to himself and his hearers. He shows them the unworthiness of the conception they have formed of the Godhead. He appeals to the testimony of Gods works and to the interior witness of conscience prophesying perpetually in the secret tabernacle of mans heart, and thus appealing in Gods behalf to the eternal verities and evidences of nature exterior and interior to man, he vindicates the Divine authority, glorifies the Divine character, and restrains the capricious and ignorant folly of the men of Lystra.
Lastly, we find in this narrative two typical suggestions for the missionary activity of the Church in every age. The men of Lystra with marvellous facility soon changed their opinion concerning St. Paul. M. Renan has well pointed out that to the pagans of those times a miracle was no necessary proof of a Divine mission. It was just as easily a proof to them of a diabolical or magical power. The Jews, therefore, who followed St. Paul, had no difficulty in persuading the men of Lystra that this assailant of their hereditary deities was a mere charlatan, a clever trickster moved by wicked powers to lead them astray. Their character and reputation as Jews, worshippers of one God alone, would lend weight to this charge, and enable them the more easily to effect their purpose of killing St. Paul, in which they had failed at Antioch and Iconium. The fickle mob easily lent themselves to the purposes of the Jews, and having stoned St. Paul dragged his body outside the city walls, thinking him dead. A few faithful disciples followed the crowd, however. Perhaps, too, the eirenarch or local police authority with his subordinates had interfered, and the rioters, apprehensive of punishment for their disturbance of the peace, had retired. As the disciples stood around weeping for the loss they had sustained, the Apostle awoke from the swoon into which he had fallen, and was carried into the city by the faithful few, among whom doubtless were Timothy and his parents. Lystra, however, was no longer safe for St. Paul. He retired, therefore, some twenty miles to Derbe, where he continued for some time labouring with success, till the storm and the excitement had subsided at Lystra. Then he turned back over the same ground which he had already traversed, he might have pushed on along the great Eastern Road, nigh as Derbe was to the passes through the Taurus Range which led directly to Cilicia and Tarsus. He wished to go back indeed to Antioch. He had been a year or so absent on this first excursion into the vast fields of Gentile paganism. Wider and more extensive missions had now to be planned. The wisdom gained by personal experience had now to be utilised in consultation with the brethren. But still a work had to be done in Lycaonia and Pisidia if the results of his labours were not to be lost. He had quitted in great haste each town he had visited, forced out by persecution, and leaving the organisation of the Church incomplete. St. Paul came, like his Master, not merely to proclaim a doctrine: he came still more to found and organise a Divine society. He turns therefore back again along the route he had first taken, he does not preach in public, nor run any risks of raising riots anew. His work is now entirely of a character interior to the Church. He strengthens the disciples by his teaching, he points out that earthly trials and persecutions are marks of Gods love and favour rather than tokens of His wrath, he notes for them that it is needful “through many tribulations to enter into the kingdom of God,” and above all he secures the permanence of his work by ordaining presbyters after the fashion of the Church at Antioch, with prayer and fasting and imposition of hands. This is one great typical lesson taught us here by St. Pauls return journey through Lystra, Iconium, and Antioch of Pisidia. Preaching and evangelistic work are important; but pastoral work and Church consolidation and Church order are equally important, if any permanent fruits are to be garnered and preserved. And the other typical lesson is implied in the few words wherein the termination of his first great missionary journey is narrated. “When they had spoken the word in Perga, they went down to Attalia; and thence they sailed to Antioch, from whence they had been committed to the grace of God for the work which they had fulfilled.”
Antioch was the centre whence Paul and Barnabas had issued forth to preach among the Gentiles, and to Antioch the apostles returned to cheer the Church with the narrative of their labours and successes, and to restore themselves and their exhausted powers with the sweetness of Christian fellowship, of brotherly love and kindness such as then flourished, as never before or since, amongst the children of men. Mission work such as St. Paul did on this great, tour is very exhausting, and it can always be best performed from a great centre. Mission work, evangelistic work of any kind, if it is to be successful, makes terrible demands on mans whole nature, physical, mental, spiritual, and bodily. The best restorative for that nature when so exhausted is conversation and intercourse with men of like minds, such as St. Paul found when, returning to Antioch, he cheered the hearts and encouraged the hopes of the Church by narrating the wonders he had seen done and the triumphs he had seen won through the power of the Holy Ghost.