Acts 14:1-15:41

Acts 14:1-7 Iconium (HBH) Paul and Barnabas left Antioch of Pisidia to go eastward to Iconium. There the pattern of evangelism was essentially the same as that in Antioch. Once again the way in which the missionaries spoke in the synagogue provided access to many of the people in the town, both Jews and Gentile. Once again the Jews "stirred up the Gentiles" (14:2) and tried to have Paul and Barnabas stoned. The missionaries discovered the plot and fled to the southern part of the province of Galatia, to Lystra and Derbe.

Acts 14:3See section 4 of "Truth in Action" at the end of Acts.

Acts 14:8-20 Lystra In Lystra the pattern of evangelism was different. Paul's influence in the town did not begin with speaking in the synagogue. In fact, Paul was speaking in the marketplace when he healed a man who had been lame from birth (14:8). This miracle caused the local people to confer divinity on Paul and Barnabas, considering Barnabas to be Zeus in human form and Paul to be his messenger, Hermes. This went so far that the priest from the temple of Zeus tried to worship Barnabas.

Two things are interesting about this passage. The first is Luke's note that the people spoke in the "Lycaonian language" (14:11). This reference not only explained why it took Paul and Barnabas so long to understand what was going on, but it also implied that these people were ignorant, uneducated, and superstitious. There we should not be surprised at their pagan reaction to the miracles of GOD. A second note about this passage concerns the parallel between this miracle and that of Peter in 3:1-8. In both instances an apostle healed a man "lame from birth" in a public place. Here is an indication not only of the power of the Holy Spirit but of Paul's status as an apostle equal to Peter.

Paul's ministry in Lystra ended as other ministries ended. Jews from Antioch and Iconium, having followed Paul to Lystra, stirred up the crowd who stoned Paul and left him for dead. Luke's matter-of-fact narration obscures the fact that the ministrations of the other believers miraculously revived (or resurrected) Paul, and he returned to the city. This must have been a great encouragement to the believers and a great surprise to those who thought they had killed Paul!

Acts 14:9 In the gospels as well as in Acts emphasis is make on faith as a condition for being healed (see Matt. 8:10; 9:2,22,29; 15:28; Mark 10:52; Luke 17,19; Acts 3,16).

Acts 14:11 GODS IN HUMAN FORM (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
"The gods are come down to us in the likeness of men." It was a common opinion among the ancient heathen that the gods were accustomed to visit men in human form. Frequent reference is made to this opinion by classical writers. There was a tradition among this very people that Jupiter and Mercury had once appeared in Phrygia to an aged couple, Philemon and Baucis. In this visit the two gods were entertained by Lycaoa, whence the name of the province, Lycaonia.

Acts 14:12 The worship of Zeus and Hermes (the father and messenger of the Greek gods, known among the Romans as Jupiter and Mercury) in ancient Lystra, has been verified, thanks to archaeological investigation.

Acts 14:12 JUPITER AND MERCURY (Manners & Customs of the Bible)
"They called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker." Jupiter, called Zeus by the Greeks, was the supreme head of all the heathen divinities. He had a temple at Lystra. Mercury, called 'Ares' by the Greeks, was a son of Jupiter, and the herald or messenger of all the gods. Hence he was the god of eloquence. These two deities were supposed to travel together. Thus the people, having decided that Paul, by reason of his eloquence, must be Mercury, inferred that his traveling companion was Jupiter. This renders unnecessary the suggestion of Chrysostom, that Barnabas was probably of more majestic mien than Paul, and therefore was thought to be Jupiter.

Acts 14:13 IDOLATROUS GARLANDS (Manners & Customs of the Bible)
"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." It was customary to build temples to the tutelar deities in the suburbs of the cities, and to set up their images before the city at the gates. These images, and the victims which were sacrificed to them, were crowned with garlands of cypress, pine, or other leaves, or of flowers. The garlands were sometimes placed upon the altars, and then again upon the priests.

In India, flowers are used in idolatrous worship on gods, priests, and worshipers, and are presented to friends as a mark of respect. Roberts says: "In the latter part of 1832 I visited the celebrated pagoda of Rami-seram, the temple of Ramar. As soon as I arrived within a short distance of the gates, a number of dancing-girls, priests, and others came to meet us with garlands. They first did me the honor of putting one around my neck, and they presented others for Mrs. Roberts and the children." - Oriental Illustrations, p. 567.

Acts 14:14-18 See section 3 of "Truth in Action" at the end of Acts.

LITERARY RICHES
Acts 14:15 vanities, mataios; Strong #3152: Unfruitful, empty, unproductive, futile, frivolous, hollow, unreal, lacking substance, insignificant, ineffective, void of results, lack of strength, success or utility, and without value. The word here describes the mythological ritual of the Greeks and Romans. The unholy philosophy of that age vindicates Paul and Barnabas for urging the people to turn away from those vain things (mataios). Their message was this: "Leave Zeus, who has never existed, and turn to GOD, who lives eternally. As Creator, he is worthy of being served, worshiped and trusted".

Acts 14:19,20 Many experts believe that Paul was describing in II Corinthians 12:2-5 this experience in which he almost died. It's possible that when Paul got up and entered the city, he was actually raised from the dead. At the least, he had been miraculously healed, because the following day he left with Barnabas for Derbe.

KINGDOM DYNAMICS

Acts 14:21,22 Suffering, tribulation, CONFLICT AND THE KINGDOM. Paul not only taught the joy and peace of the kingdom of GOD (Rom. 14:17), his power (I Cor. 4:20) and his authority, which permits the believer to triumph over evil (II Tim. 4:18; Rom. 16:20), but he also taught that "the people of the kingdom" experienced trials, suffering, and didn't always achieve an "instant victory" (II Thess. 1:5). A triumphant and victorious attitude should characterize each citizen of the kingdom of GOD, and the authority and power of the Holy Spirit is offered to be utilized and produce positive results. However, GOD didn't promise a life exempt from struggle. The apostles never taught that all suffering would be avoided due to the presence of the King in us, and the power ministered by the Holy Spirit through us.

This passage reminds us that victory comes only to wage a battle, and that triumph is achieved after the trial. To pretend that this isn't so, is to sustain a fragile and mistaken opinion about the kingdom of GOD. Those who think in that way yield under adverse circumstances, because they believe that we are predestined to face problems and, consequently, we should always tolerate them. The Bible teaches that suffering, trials and all other human difficulties are inevitable; but the Word of GOD also teaches us that we can all be "more than conquerers". The presence of the King and the power of his kingdom in our lives neither make us invulnerable nor immune to life's struggles. But we have the promise of victory, of provision for our needs, of spiritual strength for each day, and also of healing, consolation and saving help. (Exod. 19:5-7/Luke 16:16) J.W.H.

Acts 4:21 Return to Antioch of Syria (HBH) Paul and Barnabas ended their mission work by retracing their steps through all of the churches that had been established. Importantly, they "appointed elders" for each of the churches (14:23). More than likely these were men who had shown wisdom and the ability to motivate the churches to continue the work begun by Paul and Barnabas. These verses give no indication that Paul and Barnabas established any kind of church hierarchy or ordained these men into a professional ministry. The missionary journey ended where it began, at Antioch of Syria. Paul and Barnabas reported all that had happened in Asia Minor, with special emphasis on the way GOD "had opened the door of faith to the Gentiles" (14:27).

Acts 14:22 Enduring sufferings doesn't gain us entry into the kingdom of heaven. Rather, the entrance into the kingdom is accompanied by persecution.

Acts 15:1-35 This section is a theological milestone in the history of Christianity. All the principal leaders of the early Church gather to meet in Jerusalem to resolve the conflict between the legalism of the Christian Jews and the Gentiles converted to Christianity (verses 1,2). The legalists, called Judaizers, believed that as well as exercising faith in Jesus, the ceremonial ritual (v.1) of the Old Testament had to be observed, especially circumcision. The Judaizers expected Gentile believers to be circumcised and keep the Law of Moses, just as converts to Judaism had been doing for generations (v.21). After much discussion (v.7), the Jerusalem Council sanctioned what has become the fundamental doctrine of the Christian faith: Salvation is by grace and only through faith (v.11). Paul's letter to the Galatians contains a full explanation of this doctrine (see also Rom. 3:28; II Cor. 3:7-18; Eph. 2:8,9; Col. 2:11-17). The clarification of salvation by grace through faith in Jesus Christ alone, also led to the definitive formal separation between Judaism and Christianity.

Acts 15:1-35 Jerusalem Council (HBH) Acts 15 is a transitional passage, giving closure to the first journey and laying the foundation for Paul's work in his first journey, however, Acts 15 seems to fit more clearly as a final part of Paul's initial work among the Gentiles.

One issue faced this council of Christian leaders in Jerusalem, Gentiles in the church. While Paul and Barnabas were in Antioch after their journey, others came from Judea to teach the necessity of circumcision for salvation. One learns from Paul's Letters that he was often opposed by such people, whom he termed "Judaizers." The dispute between Paul and the Judaizers became the central issue that confronted the mother church in Jerusalem. In spite of a challenge to Paul's gospel in the assembly from some believers who were also Pharisees (15:5), the decision of the elders and apostles was affected by the testimony of Peter, Paul, and Barnabas. Peter's speech reminded the council of the work of the Holy Spirit in the conversion of the first Gentiles, Cornelius. Paul and Barnabas also referred to the miraculous work of GOD in their experiences with the Gentiles. To James, the brother of Jesus and the leader of the Jerusalem church, was left the final statement. Theologically, the Gentiles would not be hindered from becoming Christians; they would not be required to undergo circumcision. Practically, however, the council requested that Gentile Christians refrain from practices that would put a strain on their relationship with Jewish Christians.

Acts 15:1 Paul's account of what had passed among the Gentiles in his first missionary journey (14:26-28) had reached Jerusalem and Judea, so some...came from Judea to teach the importance of circumcision. They sincerely believed that the converts from paganism would weaken the moral standards of the Church.

Acts 15:2 It's not usual for Christian leaders to have strong disagreements. Acts 15 shows how, through the Spirit and in open dialogue, the differences can be resolved.

Acts 15:7 Peter refers to his ministry in the house of Cornelius (10:1-11:18).

Acts 15:10 Adding the Law of Moses to faith is like tempting GOD, because it actually signifies that the sacrificial death of Christ wasn't sufficient to achieve salvation (see Gal. 2:21).

Acts 15:12 The irrefutable evidence given by the power of the Holy Spirit fulfilled a significant role in the historical decision made by the Jerusalem Council. See Romans 15:18,19; I Corinthians 2:4; I Thessalonians 1:5.

LITERARY RICHES
Acts 15:12 wonders, teras; Strong #5059: Compare "teratology", the science that deals with inexplainable natural phenomena. Teras denotes extraordinary occurrences, supernatural marvels, presages, portents, unusual manifestations, miraculous incidents that portend the future rather than the past, and acts that are so rare that they make the observer marvel and frightened. Teras always appears in plural, and is associated with semeion (signs). Signs and wonders constitute a perfect balance in that touching the intellect, emotions and the will of the human being.

Acts 15:14 There is a subtle play on words here. The root of this affirmation is in Deuteronomy 14:2, which declares that GOD has chosen a people (Israel) "from among all the peoples who are upon the earth [the Gentiles]". But James gives a new significance to these ancient words. For him, the "people" whom GOD has chosen are the Gentiles, in opposition to Israel.

KINGDOM DYNAMICS
Acts 15:16-18 Restoration of the tabernacle of GOD, RESTORATION. This passage is a prophecy of the restoration of the tabernacle of David, a prediction about the total or global body of Christ, united in service to GOD. The full concept of "the Holy Spirit and restoration" is developed in the study of the same name. (Is. 58:1-14/4:2,3) J.R.

Acts 15:16,17 James cites this Old Testament reference because of its clear prophecy about the salvation of the Gentiles. The reconstruction and restoration of the tabernacle of David alludes to the building of the Church, which at the beginning was comprised of Jews, but which now included many Gentiles. The Church is thus the vehicle through which the Gentiles can know GOD. See the note for Amos 9:11-15.

Acts 15:20 See the note for verse 29.

Acts 15:22 The Spirit of GOD brought a harmonious agreement among energetic Christian leaders involved in "a discussion and no small contention" (v.2).

Acts 15:23 The heading of the letter reaffirms the unity in the leadership of the Church.

Acts 15:29 Because it has seemed good to the Holy Spirit, and to us: A common, earnest desire to know GOD's will brings unanimity. The church that is conscious of the will of the Holy Spirit (see 10:19,20; 13:2,3) doesn't need assistance in making its decisions.

Acts 15:29 That which was sacrificed to idols means that which has been offered in sacrifice and later sold in the markets (see I Cor. 8). It seems as if the early church was substituting, with "new" laws, the "old" laws of Judaism. According to the clear teachings about grace that appear here (v.11), this disposition can't be considered as a requisite for salvation. On the contrary, they represent a total distancing from notorious pagan practices, particularly offensive to Jewish scruples.

Acts 15:31 Legalism is always accompanied by fear and bondage; the message of grace represents "good news", and brings liberty and joy.

Acts 15:36-41 The disagreement (v.39) between Paul and Barnabas arose from different opinions about whether to include Mark in the missionary team. Paul considered Mark's turning back from the previous journey to be desertion (see 13:13), although he later changed his opinion about John Mark (see Col. 4:10). Unfortunately, painful divisions occur in the body of Christ, but GOD can change them for the better. In the case of Paul and Barnabas, there are now two missionary teams instead of one (verses 39,40). This is the beginning of Paul's next journey abroad.

Acts 15:36 Paul and Barnabas Split (HBH) After some time in Antioch, Paul and Barnabas made ready to return to Asia Minor and check on the churches they had established. They were unable to agree on traveling companions, for Barnabas suggested taking John Mark again. Luke gave little more idea of Paul's objections to John Mark's presence than he did the first time (13:13). Barnabas and Mark went to Cyprus, but Paul chose Silas and began the second journey through Asia Minor and Greece.

Paul travels to Greece (second missionary journey, Acts 15:39-18:22).
Departing from Jerusalem, Paul again visited the churches of Galatia, bringing Silas with him. The young Timothy joined them in Lystra. Then they were directed to Macedonia and Achaiah, present-day Greece. On this trip, the Philippian jailer was saved, those of Berea "received the word with all solicitude, scrutinizing each day the Scriptures" (Acts 17:11), and Paul preached in the Greek Areopagus. Later he remained in residence in Corinth for a year-and-a-half.

The Council of Jerusalem ("Exploring the New Testament" by Earle, Blaney and Hanson; published 1955)
Perhaps the fourth most important event in the Book of Acts was the council at Jerusalem, between Paul's first and second journeys. The issue at stake was whether the Gentile Christians should be required to observe the law of Moses. Fortunately for all future generations the decision of the council was in favor of Gentile liberty. Otherwise Christianity would have been just another sect of Judaism.

It all started with some Judaizers who came down from Jerusalem. To the Christians at Antioch they said: "Except ye be circumcised after the custom of Moses, ye cannot be saved." When Paul and Barnabas opposed this effort to strangle the new faith in the swaddling clothes of Judaism, the church decided to send the two apostles to Jerusalem to confer with the leaders there about the matter.

Right away the Pharisees insisted that all Gentile converts must be circumcised and commanded to keep the law of Moses (v.5). This was evidently at a general church meeting (v.4).

So the apostles and elders met in special session to deal with this problem. After much argument Peter made an important speech. He referred to his experience in the house of Cornelius, concluding with a plea for Gentile freedom from the Jewish law.

Verses 8 and 9 are very important. It is often averred that, while the Book of Acts has a great deal to say about being filled with the Holy Spirit, the subject of sanctification is not even mentioned once. But Peter in these two verses identifies the receiving of the Holy Spirit with the cleansing of the heart. So we maintain that when the believer is filled with the Spirit his heart is cleansed from all sin.

After Peter finished his speech Barnabas and Paul related their experiences in evangelizing the Gentiles (v.12). Then James, acting as moderator of the Church, gave the decision of the council. It was incorporated in a letter which freed the Gentile believers from the Mosaic law but requested only that they avoid food offered to idols, blood, things strangled, and fornication (v.29). The Jerusalem leaders claimed the authority of the Holy Spirit for this decision (v.28). The letter was received with real joy by the Christians at Antioch.

Acts 15:36-18:22 Paul's Second Journey ("Exploring the New Testament" by Earle, Blaney and Hanson; published 1955)

Syria and Cilicia (15:36-41). After some time spent at Antioch, Paul expressed to Barnabas his concern to revisit the churches they had founded on their first journey. The latter wanted to take John Mark, who had left them the former time. Paul objected strenuously. When they could not come to an agreement they separated. Barnabas took Mark and sailed again for Cyprus, his old home. We do not hear of him again in Acts. Paul chose a enw companion, Silas - called Silvanus (I Thess. 1:1; II Thess. 1:1) - and they journeyed northward through Syria and around the corner of the Mediterranean through Cilicia, his home province.
Lystra (16:1-5). At Lystra, where he had been stoned on the first journey, Paul took on another, younger associate, named Timothy. To placate the Jews of that area he had him circumcised. Since his father was a Greek, he would not otherwise be acceptable to the Jews.
Troas (16:6-10). Having passed through the Phrygio-Galatic region, Paul wished to preach in the province of Asia, at the west end of Asia Minor. Being forbidden by the Spirit to do this, he tried to turn northward to Bithynia. But again the Spirit said, "No". So there was nothing else to do but keep going straight ahead to land's end at Troas, the site of the ancient Troy of Homer's Iliad. Here he received the call to Macedonia.

The leadings of the LORD must have seemed strange to Paul at that time. It was as if a person were walking down a corridor and finding all the doors on either side locked against him. At the end seemed to be a blank wall. But suddenly, when he reached it, double doors flung open, revealing a much larger room than those he had passede. GOD had a greater work for Paul in Eurpoe, and so for the time being. He closed the doors of Asia Minor against him. GOD always has His plans - far better than ours - which He reveals in due time to those who patiently wait and obey.
Philippi (16:11-40). Sailing from Troas, the missionary party - now augmented by Luke ("we", vv. 10-11) - reached the island of Samothrace in one day. The next day they sailed on to Neapolis ("New City"), the seaport of Philippi. From there they walked inland ten miles to the city which was named for Philip of Macedon, the father of Alexander the Great. Here there was no synagogue, but Paul and his party found a group of devout women gathered for prayer by the river's edge outside the city. If ten Jewish men in any community wanted a synagogue they must have one; the women didn't count.

Paul found here his first convert in Europe, Lydia, from Thyatira, a seller of purple goods. She believed and was baptized, with her household. Her commodious home became the missionaries' hotel.

But where was the man of Macedonia whom Paul had seen in the vision at Troas? The apostle had to go to jail to find his man! When he cast the demon out of the soothsaying slave girl, her masters hailed him before the magistrates. Cleverly they brought a charge which would carry weight in a Roman court: "These men, being Jews, do exceedingly trouble our city, and set forth customs which it is not lawful for us to receive, or to observe, being Romans" (vv. 20-21).

Paul and Silas were beaten and thrown into prison. But an earthquake set them free, and the jailer was converted.

The next morning the magistrates sent word to have them released. But Paul insisted on a public vindication, for the sake of the new church.
Thessalonica (17:1-9). Leaving Luke as pastor of the little flock - the "we" drops out at this point - Paul and his party set out westward along the Egnatian Way. After about thirty miles they passed through Amphipolis, and another thirty miles brought them to Apollonia. Forty miles more and they reached Thessalonica. The one hundred miles on foot might normally consume the week between two Sabbaths.

At Thessalonica, Paul followed his usual custom of beginning in the Jewish synagogue. For three Sabbath days he reasoned with them from the Scriptures (the Septuagint Old Testament), showing that their Bible taught that the Messiah was to suffer and rise again from the dead. His reasoning would be this: The Scriptures teach a suffering and resurrected Messiah; Jesus died and rose again; therefore Jesus could be the Messiah.

Those who rejected the message instituted an uproar against Paul, accusing him of turning the world upside down (v.6) - an accusation most of us need never fear! Like those at Philippi, they were clever enough to bring a political charge against the missionaries: "These all act contrary to the decrees of Caesar, saying there is another king, one Jesus" (v.7). Paul was running true to his pattern: first a revival, then a riot.
Beroea (17:10-15). Forced to slip out of Thessalonica under cover or darkness, Paul and Silas escaped to Beroea, fifty miles southwest. Here they found the Jews "more noble than those in Thessalonica", because they received the word readily and searched the Scriptures daily to see whether Paul was preaching the truth. The result was that many Jews here believed.

But the Jews at Thessalonica followed Paul's trail, so that he was forced to flee to Athens. They were acting the same way as did the Jews of Antioch and Iconium when they followed Paul to Lystra and had him stoned.
Athens (17:16-34). At Athens, Paul had an interesting twofold ministry. First, he reasoned in the synagogue with the Jews and proselytes ("devout persons"). Secondly, he reasoned daily in the market place with the Greeks he met there. He was playing the double role of Jewish rabbi and Greek philosopher.

But some Epicureans, who held that the highest good was pleasure, and Stocis, who held that the highest good was self-control, met him. Cynically they asked: "What would this babbler [lit. 'seed picker'] say?" So they brought him to the Areopagus - the court which originally met on Mars' Hill, and gave its name to that eminence, but which at this time may have been meeting in the Stoa adjacent to the Agora, or market place. Here Paul made a speech. Tactfully he noted that they were "very religious" (v.22). Using the inscription "TO AN UNKNOWN GOD" as his starting point, he told them of the true GOD. But when he mentioned the resurrection these materialistic philosophers laughed him out of town. One wonders if this did not hurt Paul more than the violent mobs he met in other cities. The results were meager here, and we do not hear of a Christian church at Athens until the second century, though the few converts - one of which was Dionysius the Areopagite - doubtless did form a fellowship.
Corinth (18:1-17). It was probably with something of a disappointed spirit that Paul walked or sailed - we are not told which - the seventy miles to Corinth. Perhaps he thought through his approach in preaching to Gentiles. At any rate, he wrote to the Corinthians: "For I determined not to know anything among you, save Jesus Christ, and him crucified" (I Cor. 2:2).

At Corinth, Paul found Aquila and Priscilla, who were tentmakers. Probably his work with them not only furnished him with needed funds but also healed his spirit, as manual labor often does.

Meanwhile Paul taught in the synagogue every Sabbath. When Silas and Timothy rejoined him, he pressed more strongly the truth that Jesus was the Messiah. The usual reaction resulted. Again Paul declared - this time perhaps with more finality than at Pisidian Antioch (13:46) - "From henceforth I will go unto the Gentiles" (v.6).

Leaving the synagogue, Paul continued his ministry at Corinth in the house of Justus, who lived next door. An amazing result was that the ruler of the synagogue believed. Paul stayed in Corinth a year and a half, the longest of any place on his second journey.

Again we find Paul facing a Roman court. The judge was Gallio, who became proconsul of the province of Achaia (Greece) in the summer of A.D. 51. (So Paul's stay in Corinth was probably from the spring of A.D. 50 to the fall of A.D. 51.) The Jews were clever in wording their charge: "This man persuadeth men to worship GOD contrary to the law" (v.13). They intended to convey the impression that they meant Roman law. But Gallio saw through their duplicity and threw the case out of court, because it related to Jewish, not Roman law.

It is a slander to call him "Careless Gallio". Actually this man, who was brother of Seneca and had the highest reputation for noble character, was doing the only fair thing as judge.

The new ruler of the synagogue, Sosthenes, was beaten instead of Paul. One wonders if this beating resulted in his salvation, for Paul later mentions a Sosthenes as co-worker (I Cor. 1:1).
Ephesus and Return (18:18-22). Soon after the attempted trial Paul left Corinth. He took priscilla and Aquila - evidently she was the stronger personality - along with him, sailed 250 miles to Ephesus, and left them there. After only one session in the synagogue, he sailed on to Caesarea. "He went up and saluted the church" (v.22) - probably the Jerusalem church - then went down to Antioch to report again to the home base. Thus ended Paul's second journey.