Acts 14 -- 6/24/07 (The Lord's Church)

Sunday, June 24, 2007

Acts 14

This morning we are in the 14th chapter of Acts. Let’s do a quick review, just to make sure we are all together and up to date. You will remember that while Paul and Barnabas and other leaders in the church of Antioch were ministering to the Lord and fasting, the Holy Spirit said, "Separate Barnabas and Saul for the work unto which I have called them." So, in obedience to the Lord, the leaders and the congregation at Antioch sent Paul and Barnabas out to preach the good news of Jesus Christ.

Let’s trace their travels on the map. Here is Antioch, which is "Antioch of Syria." Their first stop was the island of Cyprus. While there, they preached in at least two cities – Salamis and Paphos. From there, they sailed up to the mainland, landing in the province of Pamphylia. There is no record that they preached at Perga, but something significant did happen there. You will also recall that John Mark was traveling with them, as their assistant. While they were at Perga, John Mark went back home. We are not told why.

From Perga, Paul and Barnabas traveled up to Antioch, which was in the province of Pisidia. We designate it "Antioch of Pisidia" to distinguish it from Antioch of Syria, the city from which they were sent. Last week we looked at the ministry in Antioch. Paul and Barnabas went first to the synagogue and there they preached the good news of Jesus. Much of Paul’s sermon is recorded for us. The most significant thing that happened in Antioch is captured in these words of Paul: "…It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts 13:46). Paul then proceeded to quote from Isaiah 49, demonstrating that it was God’s plan that the gospel should be taken to the ends of the earth and not restricted to the Jews.

As will be the case again and again, while many believed, opposition arose quickly, chiefly from among the Jews who did not believe. The opposition was strong enough that they were able to "expel them out of their coasts [area]." But even though Paul and Barnabas were forced to leave, a great work had begun, as demonstrated by the closing words of chapter 13, "And the disciples were filled with joy and the Holy Ghost" (13:52). You will notice in verse 51, that after they shook the dust off their feet, Paul and Barnabas headed for Iconium. This morning we want to look at the rest of this first missionary journey, beginning with their ministry at Iconium. (Find it on the map).

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.

Iconium was about 90 miles from Antioch. When they arrived, as was their custom, they went to the synagogue. As Paul would say in Romans 1:16 (please say it with me), "For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to everyone that believeth – to the Jew first, and also to the Greek." The message they preached would have been very much like what they preached in Antioch. Perhaps that is why we have a rather detailed record of the message in Antioch; it was representative of what they preached in the synagogues. Here in Iconium the message was well received, with a "great multitude both of the Jews and also of the Greeks" believing.

2. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

The usual pattern continued. Those Jews who refused to accept the truth that Paul proclaimed stirred up opposition against Paul and Barnabas. And they used a simple strategy – poison the minds of the Gentiles. This is what the Jews had done in Antioch.

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.

Despite the opposition of the Jews, Paul and Barnabas stayed there in Iconium a long time, "speaking boldly in the Lord." The term "therefore" may seem to be misplaced. Why would they stay there and speak boldly in the Lord, as a result of the opposition? It is better to connect the "therefore" with verse 1. As a result of the great multitude who believed, "therefore" (in spite of the opposition) they remained there a long time and spoke boldly in the Lord. This reminds us of the apostles in Jerusalem. When they were beaten and told not to speak any more in the name of Jesus, they left the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And they continued to speak the word boldly. We find the same thing here.

We see here that the Lord "gave testimony to the word of his grace." The "word of his grace" simply speaks of the message which proclaimed the grace of God. The Lord confirmed that message by granting Paul and Barnabas the ability to do signs and wonders. This is what we have been finding throughout the book of Acts. These signs and wonders had a definite purpose; they gave testimony to the message of God’s grace.

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:

The opposition didn’t go away. We read that the city was divided. Part of them sided with the Jews, and part of them with the apostles. While there had been opposition from the start, now it has become much stronger. For some time, it was not strong enough to prevent Paul and Barnabas from preaching in the city, but now it’s different.

Notice that Barnabas is here called an apostle, and we find the same thing in verse 14. He obviously wasn’t one of the twelve, and he didn’t have the special calling of Paul, but he is called an apostle. Some would say that the term "apostle" came to be understood in a similar way as to our word "missionary." The word literally means "one sent out." It would be nice, if the Lord had given us more instruction at this point, but we can rest assured that He has given us all we need, even if we are left with questoins.

We shouldn’t be surprised that the city was divided. Remember the words of our Lord Jesus: "Think not that I am come to send peace on earth; I came not to send peace, but a sword" (Matt. 10:34). Jesus was not speaking about a sword of domination, as if He would make converts by force. But, as the context demonstrates, He was speaking of division. Jesus and the gospel will always bring division. Sometimes we think politics can be divisive, but even politics is not as divisive as the gospel of Jesus Christ. That is because it deals with eternity, and no one can truly remain neutral to Jesus.

In this case, the opposition became so strong that they were ready to stone Paul and Barnabas. When they became aware of the plot, they fled to the next cities, Lystra and Derbe, which were in the province of Lycaonia.

7. And there they preached the gospel.

What a simple but powerful statement. That was what they were sent to do, and that is what they did. In the end, may it be said of us that we proclaimed the gospel. You will notice that there is no mention of a synagogue here in Lystra. Apparently there weren’t enough Jews in the city to warrant a synagogue. That does not conclusively prove that there was no synagogue, but it is hard to find any other reason for Paul not to have begun his ministry there, as he did in other cities.

8. And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: 9. The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, 10. Said with a loud voice, Stand upright on thy feet. And he leaped and walked.

Luke emphasizes the man’s helpless condition through repetition – impotent in his feet, being a cripple from his mother’s womb, who never had walked. How many ways can it be said? This reminds us of the crippled beggar encountered by Peter and John at the temple gate. The result was the same, as this man was healed. It is interesting that Paul perceived that this man had faith to be healed. Other healings are related in the New Testament with no mention of the person’s faith. In the case of the man who was let down through the roof before Jesus, the Master perceived the faith of the four men who brought him. His faith is demonstrated by the fact that when Paul told him to stand upright on his feet, he rose and did so.

This man "leaped and walked." More literally, "He leaped up and began to walk." The term "leaped" speaks of a point of action. He suddenly leaped to his feet. The word "walked" speaks of continuous action. He had never walked before, but now he began to walk and continued to do so. What a wonderful miracle the Lord had done through His servants.

11. 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. 12. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. 13. 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.

Don’t you know this reaction caught Paul and Barnabas by surprise. They had just escaped from Iconium before being stoned, but now the people in Lystra want to treat them like gods. We read that they called Barbabas Jupiter, and they called Paul Mercury. The King James uses the Latin replacement for the Greek forms, which are Zeus and Hermes. Hermes was the spokesman for the greater god Zeus. Perhaps they referred to Barnabas as Zeus because he was the older and more reserved. It was natural to associate Paul with Hermes, because he did most of the speaking. The belief that the gods sometimes assumed the shape of men and mingled among them was common among these people. In fact, there was a legend which said that Jupiter and Mercury (or Zeus and Hermes) once appeared to the people of Phrygia, not far away.

Notice that when they cried out, "The gods are come down to us in the likeness of men," they spoke in the speech of Lycaonia. These were the native people of the region and they continued to use their native tongue, though the Roman citizens of the city would have spoken in Latin or in Greek. The context seems to indicate that Paul and Barnabas did not understand what was happening right away. We see that in the next section.

14. Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, 15. 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: 16. Who in times past suffered all nations to walk in their own ways. 17. 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. 18. And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.

When Paul and Barnabas heard of it, they tore their clothes and took immediate action. This is what they did, when they understood what was really happening. It took them a while because of the language barrier. But when they did understand, they tore their clothes as an expression of horror toward blasphemy. Mark 14:63-64, "Then the high priest rent his clothes, and saith, What need we any further witnesses? 64. Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death." This was a spiritual crisis. Men were about to bow down to them. In their eyes, this was even more dangerous than the Jewish opposition that almost got them stoned. They could not let this happen. Notice the contrast between their action and that of Herod, who accepted the praise of the people who flattered him with the words, "It is the voice of a god, and not of a man" (Acts 12:22). The Lord killed Herod for his action, but He was surely pleased with the extreme protest of Paul and Barnabas.

In a sense, Paul and Barnabas preached a brief sermon. Perahps they had to speak through translators. At any rate, they made it very clear that there is only one God, and He alone is worthy of worship. The subject of what they said was God Himself. After saying, "We also are men of like passions with you," they turned their attention totally to God. They emphasized that there was one God, that He is the living God and created everything, that He guides the course of history and controls the destiny of men. They concluded by focusing on God’s goodness and grace.

You will notice that this is very different from the sermon Paul preached in the synagogue of Antioch. Why? Because now he is speaking to pagan Gentiles. These are not Jews, nor even Gentiles who fear the Lord; they are pagans who know little or nothing about the living God. Instead of beginning with the fulfillment of Old Testament scriptures, He begins with the character of God Himself. It can be said that Paul always preached the same general message, but we must observe that he adapted his message to his audience. He didn’t always begin at the same place. Also, at this point he had one main purpose in mind, and that was to dissuade these people from offering sacrifices to him and Barnabas.

It wasn’t easy, but Paul and Barnabas were able to prevent them from offering sacrifices. Notice especially how zealous these two men were for the glory of God, the God who said, "I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images" (Is. 42:8).

19. And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.

This is absolutely amazing. The people who were ready to worship Paul and Barnabas now turn on them and actually stone Paul. What made the difference? Certain Jews came from Antioch and Iconium came and stirred up the people. Lystra was about 18 miles south of Iconium, but it is 100 miles from Antioch. Some believe that these "certain Jews from Antioch and Iconium" were some kind of businessmen who just happened to be passing through Lystra, but I find that unlikely, in light of the fact that Luke doesn’t mention anything like that. It seems much more likely that these Jews were so hostile to Paul and his message that they traveled a great distance to oppose him.

We don’t know what they told these people, but it was highly effective. There is something to be said for the old phrase about crowds being fickle. Today they love you; tomorrow they hate you. Of course, this isn’t the first time we read of this. Remember how the crowds welcomed Jesus into Jerusalem. They spread their coats in the road and cut down branches and laid them before him. They rolled out the red carpet, as they said, "Hosanna to the son of David; Blessed is he that cometh in the name of the Lord; Hosanna in the highest" (Matt. 21:9). But a few days later many of those same people were shouting, "Crucify Him! Crucify Him!" As it was with their Master, so with His servants.

What was a danger in Iconium became a reality in Lystra. The people actually stoned Paul and dragged him out of the city, supposing him to be dead. It appears that this was a mob action, with not even a pretense of giving Paul a fair trial. Surely Paul later refers to this very incident in II Cor 11:25, "Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep…" While there are differences of opinions, it seems very likely that the churches in these cities were the very ones to whom Paul wrote the letter to the Galatians. Listen to Gal. 6:17, "From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus."

20. Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.

Amazingly enough, Paul was not dead. We aren’t given any details at this point. Did God miraculously raise him up? It is very unusual for a man to get up from a stoning like this and walk away. The Lord had his hand on Paul, and no one could do anything to him without the Lord’s say-so. What is even more amazing is that Paul went back into the city. Why? Didn’t he fear for his life? He and Barnabas had fled from Iconium, but now Paul goes back into Lystra, before departing for Derbe. Perhaps he wanted to demonstrate the faithfulness of the Lord. Or maybe he wanted to speak with the new disciples one more time.

21. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,

Of all the cities where Paul and Barnabas had preached on this particular missionary endeavor, this is the briefest account. Nevertheless, the few words recorded tell us of great resutls. Paul and Barnabas preached the gospel to that city. The King James then says that they "taught many." It is difficult to go back to 1611 and determine how the English word "taught" was used in that day, but the Greek term translated "taught" literally means "to make disciples." The related noun "disciple" is a form of this same word. So this doesn’t mean that they simply gave instruction, but that they successfully made disciples of Jesus in this city of Derbe.

After they had preached in Derbe, they then returned to Lystra, Iconium, and Antioch. These were the three cities in which they had most recently preached. Paul had been stoned in Lystra. The unbelieving Jews of Antioch and Iconium were so hostile to Paul and Barnabas that they traveled all the way to Lystra to stir up opposition against them. We don’t know what kind of shape Paul was in, as a result of the abuse he had taken not long before in Lystra. Surely the easiest thing would have been to beat a path back to Antioch of Syria, where their brothers and sisters would be waiting to welcome them. Instead, they headed in the opposite direction.

Take a look at the map for a moment. If they had headed straight to Antioch of Syria from Derbe, notice the city that lies about half way on that route. It is Tarsus, Paul’s home town. If they had gone to Tarsus, the miles traveled would have been less than half of the route they took, leading them eventually back to Perga and Attalia (trace the route). And then, once they arrived at Tarsus, it would have been a short sail to Antioch, as opposed to the much longer sea route from Attalia. So why were Paul and Barnabas determined to go back to these cities? Verses 22-23 give us the answer…

22. 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.
They returned to the cities of Lystra, Iconium, and Antioch in order to confirm the souls of the disciples there. This word translated "confirm" is found only in the book of Acts (also in 15:32,41; 18:23), but its basic root word is used more widely. The meaning of the root (sthrizw) is "to make stable, place firmly, set fast, fix." The word used here has a little prefix added, which makes the meaning stronger. It means "to strengthen more, to render more firm, to confirm." Paul and Barnabas considered this of vital importance. Remember that these new believers were in the midst of a very hostile environment. If the unbelieving Jews ranged far and wide to persecute Paul and Barnabas, don’t think they are going to go easy on these who remained among them. Remember also that these are new believers, having come to know the Lord only a few months before, at the very most.

As a part of strengthening them, Paul and Barnabas exhorted them to continue in the faith. We have encountered that term "exhort" a great deal in recent months. They came alongside them to encourage, to comfort, and to challenge them to continue in the faith. "The faith" here likely refers to those basic beliefs that make up way of the Lord Jesus. Perhaps the term is used in very much the same way as "the apostle’s doctrine" in Acts 2. They must not lose sight of the basic teachings Paul and Barnabas had shared with them.

Then they specifically pointed out one particular facet of the faith. And what would that be? It isn’t what we would expect. They told these new believers that "we must through much tribulation enter into the kingdom of God." "Tribulation" is the translation of that word which speaks of "squeezing." It is the word that was used of pressing the grapes. We don’t like to get squeezed, but this is the way of life that leads into the kingdom of God. They were not saying that enduring tribulation will earn us a place in heaven. Rather, they emphasized that the narrow way that leads to life is accompanied by tribulation.

And if we think it was only true for those early disciples, we are kidding ourselves. Over and over, particularly in the New Testament, we find this truth. Rom. 8:16-17, "The Spirit itself beareth witness with our spirit, that we are the children of God: 17. And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." II Thes. 1:4, "So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure." But praise God that our light affliction has great purpose, as we read in II Cor. 4:17-18, "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."
23. 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.

Let it be known that even in these new churches, which were probably rather small, Paul and Barnabas saw a need for some definite structure. So they appointed elders in these local assemblies. It seems quite clear, especially in light of the rest of Acts, that there were elders (plural) in each church. These men were not appointed to run the church, but to give direction primarily by feeding the flock (see Acts 20:28).

You may ask, "What about a pastor? Didn’t they appoint a pastor?" There are three terms that are used for those who gave spiritual leadership in the New Testament church – pastor, elder, bishop (or "overseer"). It seems quite clear that all three terms refer to the same person. The one used the least is "pastor," while "elder" is the most common term. As I understand the scriptures, we are still handicapped to the degree that we consider a church as having one pastor. While in theory Norman and I are pastor/elders in this congregation, there are still too many who consider myself to be "the pastor." It is unfortunate that we have inherited a system which is so deeply ingrained in us, but praise God that He is able to renew our minds through His Word.

Accompanying the appointing of these elders was a time of prayer and fasting. We are not specifically told who prayed and fasted. Certainly it was Paul and Barnabas, but surely it included the people of the particular local church as well. Before they departed, Paul and Barnabas, "commended them to the Lord, on whom they believed." That word translated "commend" literally means "to put beside, to put on deposit." We would likely say "entrust." Paul and Barnabas entrusted them to the Lord. Isn’t that beautiful! They knew they couldn’t be with them, but it was okay. They entrusted them to much better hands, to the Lord Himself. After all, it was upon the Lord they had believed. Surely is able to keep that which is entrusted unto Him!

24. And after they had passed throughout Pisidia, they came to Pamphylia. 25. And when they had preached the word in Perga, they went down into Attalia:

Upon leaving Antioch, they passed through more of the province of Pisidia and then entered into the province of Pamphylia. You will recall that on their way to Antioch the first time, they passed through Perga. However, the only thing we know about their stop the first time was that John Mark left them at that point. But this time, they preached the word in Perga. Again, no details are given. After preaching in Perga, they traveled down to the port city of Attalia. From there, they sailed to Antioch. Let’s read it…

26. And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. 27. 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. 28. And there they abode long time with the disciples.

It is about 300 miles from Attalia back to Antioch of Syria, as the crow flies. No doubt, the sailing route was much longer, as they would have stayed close to land. What a joy it must have been to arrive back at their home base. Notice first of all that they had fulfilled the work. What does that mean? It doesn’t mean that they preached the gospel in every city of Pisidia or Pamphylia. In all, it is recorded that they preached in two cities on the island of Cyprus and another five on the mainland (Antioch of Pisidia, Iconium, Lystra, Derbe, and Perga).
Nevertheless, they fulfilled the work. Simply put, they had done what God sent them to do. As they listened to the Spirit, they preached the good news where the Lord wanted it preached at that time.

By the way, do you see that clause "from whence they had been recommended to the grace of God"? That word translated "recommended" is the same word that we found in verse 23, where it was translated "commended." As the believers at Antioch had sent them out, entrusting them to the grace of God, so they had then entrusted the new believers in the young congregations to the keeping of the Lord.

They gathered the church of Antioch together. Notice that the "church" is not a meeting place, but rather the people who were a part of the body of Christ. And when they were assembled, they reported all the things that God had done with them. Specifically, they related how the Lord had opened a door of faith unto the Gentiles. As large numbers of Gentiles had responded to the gospel here in Antioch of Syria, so did they in these other cities. We see that more and more the focus is shifting to the ministry to Gentiles.

The chapter concludes by telling us that Paul and Barnabas stayed there in Antioch with there brothers and sisters for a long time. No doubt, they were in need of some rest and encouragement. After what they had faced in places like Lystra, what a blessing to be welcomed home by those who sent them out. At the same time, I can’t see Paul sitting around in a place like Antioch, where over a half million people waited for the good news of Jesus Christ.

Conclusion

So in chapters 13 and 14 of Acts we have the record of Paul’s first missionary journey. That would only be the beginning. But what is so important about this? Why do we take time to study this? Why were Paul and Barnabas, along with the church at Antioch, so devoted to this kind of mission enterprise? The answer is simple, and we must never forget it.

There was a time when Paul, Barnabas, and every other believer in Antioch were dead. That’s right. The problem was not that they were immoral, unkind, unlearned, or spiritually sick; they were dead. "And ye hath he quickened, who were dead in trespasses and sins." Paul wrote those words to the Ephesians (2:1), but they are true of every believer in this world. There was a time when we were spiritually dead.

Paul did not entertain any hope that a dead man could somehow make himself alive. That will never happen. Only God can bring a dead person to life. But praise God that He can. Paul and Barnabas were living testimonies to that truth. They ranged far and wide and preached the gospel, because that good news is the power of God unto salvation to everyone who believes. It is the Word of God that awakens those who sleep the sleep of spiritual death, and that is the Word they proclaimed.

Things haven’t changed a bit. We are surrounded by people who are dead, just as we were. Right here this morning, there is a significant number who are dead. And unless you are awakened through the power of the gospel, you will remain dead and will finally face an eternity in hell.

Praise God that He made a way for you. The holy and perfect God created you and gave you a perfect law to obey, but you have broken His law and rebelled against Him. You have spit in the face of your Creator. But God sent His own Son into this world. To do what? To die on the cross. There on that cross, He endured the wrath of a holy God who hates sin, for there it pleased God the Father to bruise, to crush, His Son. Is it not time for you to fall on your knees and cry out, "O God, let me see Jesus. Open my eyes to who He is and what He has done."

The window of opportunity for raising the dead is very brief. Our life is like a vapor that appears for a little time and then vanishes away (Jms. 4:14). Unless the Lord brings life to you, you will finally cry out: "The harvest is past, the summer is ended, and we are not saved" (Jer. 8:20). May we, like the church at Antioch, zealously take the gospel to men and women who are dead in their trespasses and sins.