Now there were at Antioch, in the church that was there, prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster brother of Herod the tetrarch, and Saul.
\nActs 13:1<\/p>\n
This segment of the Book of Acts begins the final phase of the commission given to the apostles in Acts 1:8. The order in which the gospel was to be proclaimed was: first, in Jerusalem; secondly, in Judaea; thirdly, in Samaria; and fourthly, unto the uttermost parts of the earth. In the first 12 chapters, the gospel was proclaimed to Jerusalem, to Judea, and to the Samaritans. Chapter 13 is the beginning of the final phase: unto the uttermost parts of the earth. The expression \u201cthe uttermost parts of the earth\u201d is a Jewish figure of speech for the entire world.<\/p>\n
This segment is divided into seven units: the appointment of Barnabas and Paul; the witness on the Island of Cyprus; the witness in Antioch of Pisidia; the witness in Iconium; the witness in Lystra; the witness in Derbe; and the return to Antioch.<\/p>\n
I. THE APPOINTMENT OF BARNABAS AND PAUL\u2014ACTS 13:1\u20133<\/p>\n
A. The Leadership of the Church of Antioch\u2014Acts 13:1<\/p>\n
Now there were at Antioch, in the church that was there, prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster brother of Herod the tetrarch, and Saul.<\/p>\n
This verse introduces the plurality of leaders, which was standard for the New Testament Church. As a result of the growth of the Church in chapter 11, Antioch now became the base for Gentile evangelism.<\/p>\n
1. The Two Types of Leaders<\/p>\n
This congregation had two types of leaders. First, there were prophets, those who received direct revelation from God. And secondly, there were teachers, those who were gifted to communicate what was revealed by the prophets. The Greek indicates that the first three on the list were prophets, and the last two were teachers.<\/p>\n
2. The Leaders at Antioch<\/p>\n
The first leader was: Barnabas, who was an apostle as well as a prophet.<\/p>\n
The second leader was: Symeon that was called Niger. Symeon was a Hebrew name, which shows that he was a Jew by birth. The word Niger is the Latin term for \u201cblack\u201d and shows that he was from Africa. Some believe that he was the same person as Simon of Cyrene, but there is no hard evidence to prove that.<\/p>\n
The third leader was: Lucius of Cyrene, which is in North Africa. He could very well have been one of the founders of the church, because it was founded by believers who came to Antioch from Cyrene according to Acts 11:20.<\/p>\n
The fourth leader was: Manaen the foster-brother of Herod the tetrarch. Manaen is the Greek form for the Hebrew name \u201cMenachem,\u201d showing that he was a Jew. The Herod mentioned was Herod Antipas. The term foster-brother was a title of honor given to a boy who was the same age as the royal prince and was brought up with the royal prince in the royal court. So Manaen was a Jew who was brought up in the royal court with Herod Antipas, and his presence and leadership shows that this was a church of prestige.<\/p>\n
The fifth leader was: Saul, who was also an apostle and a prophet. Saul was also known as Paul. At this point, he had given no prophecy, and that is the reason he was listed with the teachers, rather than with the prophets. These men constituted the plurality of the leaders of the Church of Antioch.<\/p>\n
B. The Call of the Holy Spirit\u2014Acts 13:2\u20133<\/p>\n
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.<\/p>\n
1. The Revelation from the Holy Spirit<\/p>\n
Verse 2 deals with the circumstances of the call of the Holy Spirit: as they ministered to the Lord. The Greek word for \u201cministering\u201d in this verse was used of priests as they functioned in the Tabernacle. It is used in only two other places. First, in Romans 15:27 it was used of aid for Jewish believers in poverty; the aiding of impoverished Jewish believers was considered a way of ministering to the Lord. And secondly, it was used in Hebrews 10:11 of the Levitical Priesthood. The way the leaders ministered to the Lord in this context was by spending time in prayer and intercession.<\/p>\n
Not only do other believers minister to us, not only does God minister to us, but we have the capacity to minister to God by spending time in prayer and intercession. They were not only praying, they were also fasting. There is no command for the New Testament believer to fast; it is not obligatory, but it is a valid option. Believers may choose to fast for a specific purpose or reason. For some reason these believers were fasting as well as praying in their ministry to the Lord.<\/p>\n
It was at that point that the Holy Spirit had something to say. The leaders of the Church of Antioch received a divine revelation from the Holy Spirit. Three of them were prophets, and since a prophet was one who received divine revelation from God, the Holy Spirit spoke through one or more of these three prophets. The fact that the Holy Spirit has the capability to speak shows that He is a personality, not merely \u201ca force\u201d or \u201ca thing.\u201d<\/p>\n
The Holy Spirit revealed: Separate me Barnabas and Saul. The Holy Spirit said that Barnabas and Saul must be separated from the others because these two men would have a special mission. Barnabas must be separated from being a prophet in the church, and Saul must be separated from those who were the teachers in the church. They were to be separated and set apart for a special mission: the first missionary journey, detailed in chapters 13\u201314. At this point, the order of names is: Barnabas and Saul, because Barnabas had preeminence. However, after the first missionary journey was over, the order is reversed in most cases. Then, it will be Saul and Barnabas, because Saul took over the leadership.<\/p>\n
2. The Actions of the Believers of Antioch<\/p>\n
In keeping with the command of the Holy Spirit, the two men were set aside by the congregation in Antioch in verse 3: when they had fasted and prayed. They were already fasting and praying, but now they fasted and prayed some more in order to confirm the call. After more fasting and more praying, it was very evident that the message they heard was a valid message from God. The Holy Spirit did want these two men separated.<\/p>\n
As part of the process of separating these two men they: laid their hands on them. This was a Jewish method of identification and appointment. With the laying on of hands by the leadership of the congregation, they were consecrated. This was the means of their being set aside. While they were appointed and set aside by God, they were also set aside by men, because God made His will known through the leadership of the Church of Antioch.<\/p>\n
Then: they sent them away. Barnabas and Saul were under the authority of the local Church of Antioch; this fact is signified in that the leadership laid their hands upon Barnabas and Saul. The ministry of these two men was to be considered as an extension of the work of the church.<\/p>\n
II. THE WITNESS ON THE ISLAND OF CYPRUS\u2014ACTS 13:4\u201312<\/p>\n
A. The Journey to Cyprus\u2014Acts 13:4<\/p>\n
So they, being sent forth by the Holy Spirit, went down to Seleucia; and from thence they sailed to Cyprus.<\/p>\n
Even though they were sent forth by the congregation of Antioch, this verse again reiterates that the call came from the Holy Spirit. Seleucia was located sixteen miles from Antioch, and was a seaport built in the year 301 B.C., named after Seleucus. From that port: they sailed to Cyprus.<\/p>\n
Cyprus is the third largest Greek island in the Mediterranean Sea one hundred thirty miles southwest of Antioch. It is one hundred forty-eight miles long and anywhere from fifteen to twenty miles across. Cyprus was a very important trade center as early as the 19th century B.C. In the year 77 B.C., it became part of the Roman Empire; in the year 27 B.C., it became a separate entity with its own Roman legate; in the year 22 B.C., it was turned over to the Roman Senate and was under the authority of a proconsul, as was the case here. By New Testament times, Cyprus had a large Jewish population that had been there for two hundred years. It was on this island that the first missionary journey began.<\/p>\n
B. The Ministry at Salamis\u2014Acts 13:5<\/p>\n
And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.<\/p>\n
Their first stop was Salamis, which was the largest city on the island of Cyprus and was located on its eastern coast. It was the chief commercial center, which is known as Soli today.<\/p>\n
In keeping with Romans 1:16: they proclaimed the word of God in the synagogues of the Jews. As the missionary work of the Apostle of the Gentiles begins, it was to the Jew first. Everywhere Paul and Barnabas went, they will always go to the Jew first, even though their specific calling was to go to the Gentiles. Regardless of the specific calling of the individual, the principle of Romans 1:16 stands.<\/p>\n
The John mentioned here is the same as John Mark of Acts 12:25. He traveled with them as their attendant. The word attendant means \u201cunder rower,\u201d \u201cone who is subservient to another.\u201d He was a helper, a servant to the apostles. John Mark was from Jerusalem according to Acts 12:12, and he was a cousin of Barnabas according to Colossians 4:10.<\/p>\n
C. The Ministry at Paphos\u2014Acts 13:6\u201312<\/p>\n
1. Their Arrival at Paphos\u2014Acts 13:6a<\/p>\n
And when they had gone through the whole island unto Paphos<\/p>\n
Paphos, known today as Baffo, was located in the western part of the island of Cyrpus. It was the capitol of the Senatorial Province of Cyprus, and this was where the proconsul lived. In those days it was a cultic center and was also the center of worship of the goddess Aphrodite.<\/p>\n
2. The Introduction of Elymas Bar Jesus\u2014Acts 13:6b\u20138<\/p>\n
they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus; who was with the proconsul, Sergius Paulus, a man of understanding. The same called unto him Barnabas and Saul, and sought to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith.<\/p>\n
Verses 6b\u20137a introduce Elymas Bar-Jesus. In verse 6b, he is called a sorcerer, which was an astrologer, a false prophet. He was a Jew by nationality. Bar-Jesus was not a name, but a title meaning, \u201cson of Jesus,\u201d indicating that his father\u2019s name was Yeshua (Jesus), a common name among Jews of those days. His own name was Elymas.<\/p>\n
The position of Elymas is given in verse 7a: with the procounsul, Sergius Paulus. The reason that Sergius Paulus was a proconsul and not a procurator was that Augustus made Cyprus a Senatorial Province in the year 22 B.C. This meant that Cyprus was under the control of the Roman Senate, rather than the Emperor. His name was found in an archaeological inscription dating back to the year A.D. 53 or 54 which reads: \u201cunder Paulus the proconsul.\u201d Paulus was his Latin name, which reads exactly the same as \u201cPaul\u201d in the Greek text; it was a common Latin name. He is described as: a man of understanding, meaning he was \u201ca prudent and an intellectual man.\u201d In verse 7b, he called unto him Barnabas and Saul. His purpose was: to hear the word of God.<\/p>\n
But they received opposition from Elymas the sorcerer in verse 8. The Greek interpretation of his name means \u201cwise\u201d or \u201clearned.\u201d This sorcerer withstood them; he persisted in his opposition by: seeking to turn aside the proconsul from the faith.<\/p>\n
3. The Condemnation and Judgment of Elymas\u2014Acts 13:9\u201311<\/p>\n
But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him, and said, O full of all guile and all villany, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.<\/p>\n
Verse 9a gives an explanation of Saul\u2019s name: But Saul, who is also called Paul. Some claim that, after being saved, Saul changed his name to Paul, but that is not true. Jews of the Diaspora, who were Roman citizens such as Saul, always had two names, a Jewish name and a Gentile one. Now that he was operating in the Gentile Roman world, his Roman or Latin name begins to be used. When his Gentile ministry begins, that is when his Gentile name is used, and Luke will call him Saul only in reference to his past, such as, in Acts 22:7 and 26:14. From this point on, his is known by his Roman name, Paul. He now takes the lead and, only with rare exceptions, will his name appear after Barnabas.<\/p>\n
Verses 9b\u201310 present the condemnation of Elymas by Paul, who was: filled with [controlled by] the Holy Spirit especially for this emergency. Verse 10 now brings forth the message to the sorcerer. First, he is full of [controlled by] all guile. Secondly, he was full of or controlled by all villainy, in other words, he was a slick rascal. Thirdly, he was the son of the devil, not only Bar-Jesus, but \u201cbar-devil.\u201d And fourthly, he was the enemy of all righteousness. His sin was that of perverting and distorting the right ways of the Lord.<\/p>\n
In judgment, he was suddenly rendered blind in verse 11a: you shall be blind, he will be kept in physical blindness; not seeing the sun for a season, meaning that this would be a temporary judgment. And immediately there fell on him a mist, dimming his eyesight verse 11b. There was also a darkness, he lost all vision and had to be led by the hand. This is the same phrase that was used for Saul in Acts 9:8.<\/p>\n
4. The Result for Sergius Paulus\u2014Acts 13:12<\/p>\n
Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.<\/p>\n
The result for Sergius Paulus was that he became a believer in verse 12. This was a major success story on the first missionary journey.<\/p>\n
III. THE WITNESS IN ANTIOCH OF PISIDIA\u2014ACTS 13:13\u201352<\/p>\n
This lengthy unit is divided into three smaller sections: first, the arrival in Antioch of Pisidia, secondly, Paul\u2019s message; and thirdly, the results.<\/p>\n
A. The Arrival in Perga\u2014Acts 13:13\u201315<\/p>\n
The previous ministry on Cyprus was a major turning point in that it began with Barnabas in charge, but ended with Paul\u2019s taking the lead; this comes out clearly in the this section.<\/p>\n
1. The Change in Leadership\u2014Acts 13:13<\/p>\n
Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned to Jerusalem.<\/p>\n
The verse begins: Paul and his company, which shows that Paul now took the predominant role in the events on the Island of Cyprus and describes the journey from Paphos to Perga in Pamphylia.<\/p>\n
Perga, now known as Murtana, is located in modern-day Turkey. It was the capitol of the Province of Pamphylia. Perga was seven miles inland on the Cestius River. The distance from Paphos to Perga was about one hundred eighty miles by water.<\/p>\n
It was at this point that John Mark left them and returned to Jerusalem. The Greek word for departed from means \u201cto withdraw from\u201d; he withdrew or went away from them. The text does not say why John Mark left. There have been a number of reasons suggested; such as, first, he resented the fact that Paul took charge from Barnabas, who was his cousin; secondly, John Mark did not like the new emphasis on Gentile evangelism; thirdly, he was afraid of the dangers facing them; fourthly, he was homesick for his mother; and fifth, Paul may have become ill, as is implied in Galatians 4:13 and this discouraged John Mark. All of these suggestions are guesswork, because no one really knows why John Mark decided to leave. What is known from the Book of Acts is that Paul did not consider that John Mark had a valid reason for leaving.<\/p>\n
2. The Travel to Anitoch of Pisidia\u2014Acts 13:14a<\/p>\n
But they, passing through from Perga, came to Antioch of Pisidia.<\/p>\n
Next, they traveled from Perga to Antioch of Pisidia, which was located about another one hundred miles north of Perga. This was a region in the Province of Galatia. It was actually in Phrygia, but it was known as Antioch of Pisidia because it was very near the border with Pisidia and also to distinguish it from the Antioch on the Maeander River. Antioch of Pisidia was the center of the East West traffic and on a military road, linking it with Lystra, one hundred twenty miles to the southeast.<\/p>\n
Antioch of Pisidia was one of the sixteen cities founded by Seleucus Nicator in the Hellenistic Period between the years 312 and 280 B.C. In the year 25 B.C., it became part of the Roman Province of Galatia and was known offically as Colonia Ceaseria and Antiochia. Then, in the year 6 B.C., Augustus made it a Roman colony which meant that army veterans could settle there after twenty years of military service. Antioch of Pisidia also had a large Jewish population, and in the late third century A.D., it was made the capitol of the new Province of Pisidia.<\/p>\n
Paul and Barnabas did not stay to preach the gospel in Perga, but they did preach the gospel here on the return trip according to verse 25. For now, they chose to pass through Perga to reach Antioch of Pisidia, requiring one hundred miles of travel by foot across rough mountains with many perils. But they went boldly on to preach the gospel to that city.<\/p>\n
3. The Occasion of Paul\u2019s Message\u2014Acts 13:14b\u201315<\/p>\n
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.<\/p>\n
In verse 14b, once again, the Apostle of the Gentiles did not forget the principle of Romans 1:16: to the Jew first. They went to the synagogue, not only to worship on the Sabbath with their fellow Jews, but they went there for the purpose of doing evangelism.<\/p>\n
Verse 15 reveals the occasion that enabled Paul to preach the gospel in the synagogue. Every Sabbath there was a reading of the Law as well as a reading of the Prophets, after which came the sermon. The duty of the rulers of the synagogue was to select both the readers and the speakers and, if there were distinguished guests present, they could be asked to speak. From the way Paul and Barnabas looked, they were obviously distinguished guests. While none of the rulers in the synagogue actually knew Paul or Barnabas, they could see that they were men of learning, and so they were invited to say something by way of exhortation.<\/p>\n
This was a polite invitation to say something in regard to the weekly reading from the Law and the Prophets. This was not an opportunity that Paul could skip, so he took the opportunity to preach a detailed sermon to the Jewish people of the synagogue of Antioch of Pisidia. This is the first and only full sermon by Paul to a Jewish audience recorded in the Book of Acts.<\/p>\n
B. Paul\u2019s Message\u2014Acts 13:16\u201341<\/p>\n
1. Introduction: A Historical Review\u2014Acts 13:16\u201322<\/p>\n
a. The Introduction and Preface\u2014Acts 13:16<\/p>\n
And Paul stood up, and beckoning with the hand said, Men of Israel, and ye that fear God, hearken.<\/p>\n
The introduction is given in verse 16a; Paul stood up and beckoned with the hand in order to quiet everybody down. Then the preface is given in verses 16b: Men of Israel [fellow Jews], and ye that fear God. Both Jews and Gentile God-fearers were present. The God-fearers were Gentiles who believed in the God of Israel, but did not become full proselytes. Next, Paul said: hearken.<\/p>\n
b. The Historical Review\u2014Acts 13:17\u201322<\/p>\n
Paul began the historical background with an account of the Exodus in verse 17: The God of this people Israel chose our fathers, and exalted the people when they sojourned in the land of Egypt, and with a high arm led he them forth out of it.<\/p>\n
Israel is still the Chosen People, and God rescued the Jews by virtue of the ten plagues. In the Exodus, God acted with \u201ca mighty hand and an outstretched arm.\u201d<\/p>\n
Paul summarized the Wilderness Wandering in verse 18: And for about the time of forty years as a nursing father bare he them in the wilderness.<\/p>\n
Next, Paul summarized the Conquest in verse 19: And when he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred and fifty years.<\/p>\n
The word gave means \u201cto distribute by lot,\u201d which was the method used to divide the Land. This was done over a period of four hundred and fifty years, counting from the birth of Isaac to the end of the actual Conquest of the Land.<\/p>\n
Following that, Paul summarized the period of the judges in verse 20:<\/p>\n
and after these things he gave them judges until Samuel the prophet.<\/p>\n
Samuel was the last of the line of judges, but was also the first of the long line of prophets.<\/p>\n
Next, Paul mentioned the kingdom of Saul in verse 21: And afterward they asked for a king: and God gave unto them Saul the son of Kish, a man of the tribe of Benjamin, for the space of forty years.<\/p>\n
The length of Saul\u2019s reign is not recorded in the Old Testament, but this figure of forty years is verified historically by the writings of Josephus.<\/p>\n
Finally, Paul moved on to the Davidic kingdom in verse 22: And when he had removed him, he raised up David to be their king; to whom also he bare witness and said, I have found David the son of Jesse, a man after my heart, who shall do all my will.<\/p>\n
The point of this entire historical review, from the call of Abraham to the rule of David, was that God had prepared for the coming of the Messiah, and this Messiah was a descendant of David.<\/p>\n
2. The Messiahship of Jesus\u2014Acts 13:23\u201337<\/p>\n
This subdivision deals with the Messiahship of Yeshua, beginning with the witness of John the Baptist.<\/p>\n
a. The Witness of John the Baptist\u2014Acts 13:23\u201325<\/p>\n
Of this man\u2019s seed has God according to promise brought unto Israel a Saviour, Jesus; when John had first preached before his coming the baptism of repentance to all the people of Israel. And as John was fulfilling his course, he said, What suppose ye that I am? I am not he. But behold, there comes one after me the shoes of whose feet I am not worthy to unloose.<\/p>\n
Verse 23 picks up with David because the Messiah is a descendant of David: Of this man\u2019s seed, that is, of the seed of David. He brought to the Jewish people a Saviour [His title], Jesus [His name]. In the past, God had prepared for the coming of the Messiah, and now, there is fulfillment in the present: according to promise brought unto Israel; God finally did send the Messiah to Israel.<\/p>\n
As Paul begins to deal with the Messiahship of Jesus, he first deals with John\u2019s preaching in verse 24. The Greek word for preached literally means \u201cto herald beforehand.\u201d John was a herald of the King; before Yeshua actually began his Messianic mission, John came preaching. Not only did John begin preaching, he began doing the work of the baptism of repentance; he began a repentance movement in preparation for the acceptance of the Messiahship of Jesus. The object of John\u2019s preaching was: to all the people of Israel. John had a ministry to the whole nation, telling them to prepare themselves for the coming of the Messiah by means of repentance and water baptism.<\/p>\n
Finally, the time came for John\u2019s clear identification of the Messiah in verse 25: as John was fulfilling his course; in other words, as John\u2019s mission was about to come to an end, at that point, he began to raise the question: What suppose ye that I am? John wanted to raise the question of the possibility of his being the Messiah, but then to quickly deny it. He asked the question, \u201cWhat do you suppose I am,\u201d not who.<\/p>\n
Some people thought that John was the Messiah. But now he clearly denied it; his answer was: I am not he. John pointed out that the Messiah was soon to come: But behold, calling special attention, he said: there comes one after me, meaning the One coming after John, the very next One, will be the Messiah. There will be no more prophets between John and the Messiah. John further states: the shoes of whose feet I am not worthy to unloose.<\/p>\n
b. The Death and the Burial of the Messiah\u2014Acts 13:26\u201329<\/p>\n
Paul next dealt with two of the three essential points of the gospel, found in 1 Corinthians 15:1\u20134: the death and the burial of the Messiah. Paul begins with the application in verse 26: Brethren, children of the stock of Abraham, and those among you that fear God, to us is the word of this salvation sent forth.<\/p>\n
Paul called them Brethren, which, in this case, does not mean fellow-believers, but fellow-Jews. The phrase: children of the stock of Abraham emphasizes their Jewishness. He then refers to: those among you that fear God. These are the Gentile God-fearers who were present. Paul states that this salvation, meaning the salvation that came through the Messiah and was accomplished by His death, is sent forth.<\/p>\n
The death of the Messiah is the first essential point of the gospel in verses 27\u201328: For they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled them by condemning him. And though they found no cause of death in him, yet asked they of Pilate that he should be slain.<\/p>\n
Paul began dealing with the death of the Messiah by showing His rejection in verse 27. The guilty ones are: they that dwell in Jerusalem, and their rulers. The reason that they rejected Him is: because they knew him not. They were guilty of ignorance as in Acts 3:17, but ignorance does not absolve them. They did not know that He was the Messiah nor did they recognize the voices of the prophets. The term voices was used in the plural because the Prophets were read aloud every Sabbath; so indeed, they were without excuse. Inadvertently, they fulfilled the Prophets by condemning him. By condemning Him, they rejected Him; in their ignorant condemnation, they fulfilled the prophecies concerning the sufferings of the Messiah.<\/p>\n
In verse 28, they became guilty of killing the Messiah: though they found no cause of death in him. The Sanhedrin accused Him of blasphemy, but could not produce the two witnesses which were needed to prove it. Nevertheless, they still asked of Pilate: that he should be slain, to be executed in accordance with civil law. As a result, Yeshua was crucified.<\/p>\n
Next, Paul deals with the burial of the Messiah, which is the second point of the gospel in verse 29: And when they had fulfilled all things that were written of him, they took him down from the tree, and laid him in a tomb.<\/p>\n
As to the timing: when they had fulfilled all things that were written of him. Once all the prophecies of the death of the Messiah were fulfilled, then they were able to take Him down from the tree. It should be noted how often the apostles avoided using the term \u201ccross\u201d when speaking to Jewish people, because it was offensive to them. Rather, they chose the term tree. Even in modern Jewish evangelism, this terminology is maintained. Specifically, it was Nicodemus and Joseph of Arimathea who removed His body, and laid him in a tomb; this was the burial.<\/p>\n
c. The Resurrection of the Messiah\u2014Acts 13:30\u201337<\/p>\n
In these verses, Paul dealt with the Resurrection of the Messiah which is the third essential element of the gospel.<\/p>\n
The simple fact of the Resurrection and the fact that there were witnesses are stated in verses 30\u201331: But God raised him from the dead: and he was seen for many days of them that came up with him from Galilee to Jerusalem, who are now his witnesses unto the people.<\/p>\n
Literally, the Greek says \u201cfor more days than just a few.\u201d In other words, for a period of forty days, He was seen by the apostles in His resurrected body. Those who knew Him best would not be fooled by an impostor. They are now witnesses unto the people, the apostles back in Jerusalem are now witnesses of the fact of the Resurrection.<\/p>\n
Paul presented the good news in verses 32\u201333: And we bring you good tidings of the promise made unto the fathers, that God has fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, You are my Son, this day have I begotten you.<\/p>\n
In verse 32, the good tidings is the gospel and the promise is the promise of the Messiah that was: made unto the fathers. In verse 33, Paul next gave the evidence of the Resurrection. The promise that was made to the fathers in verse 32 had now been fulfilled. Indeed, the Messiah had come, and the evidence was: he raised up Jesus. In this case, the Greek word for raised up does not refer to His Resurrection, but to the coming of Yeshua; God brought the Person of Jesus on the scene, dealing with His birth rather than with His Resurrection. Paul then quoted Psalm 2:7, a Psalm that the rabbis considered to be a Messianic Psalm.<\/p>\n
Then, Paul again came to the Resurrection in verse 34: And as concerning that he raised him up from the dead, now no more to return to corruption, he has spoken on this wise, I will give you the holy and sure blessings of David.<\/p>\n
This Messiah was now raised from the dead: now no more to return to corruption. He will never die again, therefore, He is the first fruits of the first resurrection. In His resurrection body, He is no longer subject to mortality and corruption; He has put on immortality and incorruption.<\/p>\n
Paul then quotes Isaiah 55:3b: I will give you the holy and sure blessings of David. This is a reference to the Davidic Covenant that promised four eternal things: an eternal house, an eternal kingdom, an eternal throne, and an eternal descendant. The Resurrection of Yeshua into the eternal state guarantees the eternality of the Davidic Covenant, and, by that Resurrection, the eternality of the Davidic Covenant is assured.<\/p>\n
Next, there is a quotation from Psalm 16:10 in verse 35: Because he said also in another psalm, You will not give Your Holy One to see corruption.<\/p>\n
Finally, the application of that Psalm is made in verses 36\u201337: For David, after he had in his own generation served the counsel of God, fell asleep, and was laid unto his fathers, and saw corruption: but he whom God raised up saw no corruption.<\/p>\n
In verse 36, Paul pointed out that the psalmist could not have been speaking of David because he saw corruption; in other words, David died after serving his generation and fulfilling the plan of God for his life; he was buried, that is, he went to dust. Therefore, the application cannot possibility be to King David.<\/p>\n
The application is that the Psalm spoke of the Messiah in verse 37: but he whom God raised up.<\/p>\n
This is Jesus of Nazareth, thus, Paul made his point: Yeshua is the Messiah.<\/p>\n
3. The Conclusion\u2014Acts 13:38\u201341<\/p>\n
Paul concludes his message to the Jews at Antioch of Pisidia with the promise of forgiveness in verses 38\u201339: Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins: and by him every one that believes is justified from all things, from which ye could not be justified by the law of Moses.<\/p>\n
In verse 38, the promise of forgiveness specifically involves the remission of sins. In this case, brethren refers to fellow Jews. This is something therefore that the brethren should know, that through this man, the very One who was killed and raised from the dead was now being proclaimed unto you that if they believed they would receive remission of sins. They also received justification in verse 39, which means, \u201cto be declared righteous.\u201d By faith in Jesus the Messiah, one can be justified from every charge of guilt under the Mosaic Law.<\/p>\n
There is the warning from the prophets in Acts 13:40\u201341: Beware therefore, lest that come upon you which is spoken in the prophets: Behold, ye despisers, and wonder, and perish; For I work a work in your days, A work which ye shall in no wise believe, if one declare it unto you.<\/p>\n
In verse 40, the warning was of the coming judgment of A.D. 70. In verse 41, Paul quoted Habakkuk 1:5, which falls into the category of interpretation known as \u201cliteral plus application.\u201d Habakkuk spoke literally of the Babylonian judgment, but now an application is made to the A.D. 70 judgment. The one point of similarity is that he was addressing those who might be despising and mocking.<\/p>\n
C. The Results\u2014Acts 13:42\u201352<\/p>\n
1. The Immediate Results\u2014Acts 13:42\u201343<\/p>\n
And as they went out, they besought that these words might be spoken to them the next sabbath. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God.<\/p>\n
In verse 42, the Jewish audience came with a request that Paul and Barnabas would come back the next sabbath to speak these words again. This request probably came from the elders of the synagogue, which would give them a week\u2019s time to investigate Paul\u2019s claims to see if they were valid. In verse 43, the service came to an end: when the synagogue broke up. Two types of people followed Paul and Barnabas: Jews by nationality, and devout proselytes or full Gentile converts to Judaism. They wanted to hear more from Paul right away without having to wait until the next Sabbath. Apparently, these had already become believers on this very Sabbath, so Paul and Barnabas were able to urge them to continue in the grace of God. The very word to continue implies that they had become believers and they were now to continue in the new dispensation of the grace of God in contrast to the old dispensation of the Law, mentioned in verse 39.<\/p>\n
2. The Future Results\u2014Acts 13:44\u201349<\/p>\n
a. The Response of the Citizens\u2014Acts 13:44<\/p>\n
And the next sabbath almost the whole city was gathered together to hear the word of God.<\/p>\n
The timing of the response was: the next sabbath. During the week, the news of the new message had spread rapidly and widely and the crowd that gathered together not only included the crowd in the synagogue, but the many who had to stand outside. They came together for the purpose: to hear the word of God from Jewish preachers. Before the arrival of Paul and Barnabas, they had heard about the necessity of submission to the Law by circumcision from other Jewish preachers, but from these new Jewish preachers, they heard about the grace of God, which was far more appealing.<\/p>\n
b. The Jewish Reaction\u2014Acts 13:45<\/p>\n
But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.<\/p>\n
When the unbelieving Jewish leaders saw the multitudes, they saw how the preaching of grace attracted a lot of attention, while the preaching of the Law attracted but a few. The result was: they were filled with [controlled by] jealousy, and began to contradict Paul\u2019s interpretation of Scripture, and they blasphemed in such a way as to speak things directly against Yeshua the Messiah.<\/p>\n
c. The Decision of the Apostles\u2014Acts 13:46\u201347<\/p>\n
And Paul and Barnabas spoke out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. For so has the Lord commanded us, saying, I have set you for a light of the Gentiles, That you should be for salvation unto the uttermost part of the earth.<\/p>\n
At this point, the apostles turned from the Jews to the Gentiles in this city in verse 46a. They freely spoke out and declared: It was necessary that the word of God should first to be spoken to you. This crucial statement must not be ignored. Why was it necessary? It was necessary because the gospel is always to the Jew first, in accordance with Romans 1:16. Although this necessity has never been canceled, now that they have rejected the message, judging themselves to be unworthy of eternal life, only now are the apostles free to turn to the Gentiles. Now, they declare they will turn to the Gentiles, because, in accordance with the second stage of Romans 1:16, the gospel is also to the Gentiles. Throughout the Book of Acts, the consistent order is to the Jew first and then also to the Gentiles.<\/p>\n
In verse 47, to prove this from Scripture, Paul quoted Isaiah 49:6, pointing out that it was predicted that the Messiah would also be a light of the Gentiles. Isaiah clearly predicted a period of Gentile evangelism following Israel\u2019s rejection of the Messiahship of Yeshua.<\/p>\n
3. The Results on the Gentiles\u2014Acts 13:48\u201349<\/p>\n
And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed. And the word of the Lord was spread abroad throughout all the region.<\/p>\n
The decision to turn to the Gentiles by Paul and Barnabas produced two results. The first result was the salvation of the Gentiles in verse 48. Luke writes: as many as were ordained to eternal life believed. The Greek word for ordained means \u201cappointed to\u201d; those who were appointed to eternal life believed. This is a clear statement of God\u2019s sovereignty and the doctrine of election and predestination: those whom God ordained to eternal life were the ones who believed; those who believed were the ones who were appointed to believe; only those who were appointed believed. As a result, many of the Gentiles were saved.<\/p>\n
In verse 49, the second result was the spread of the gospel. The Greek word means, \u201cto carry in different directions.\u201d The strategic location of Antioch of Pisidia would help its spread throughout all the region. The ministry grew in spite of determined opposition.<\/p>\n
4. The Results on the Apostles\u2014Acts 13:50\u201352<\/p>\n
This, in turn, led to opposition from the Jews and the expulsion of the apostles in verse 50: 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.<\/p>\n
The Greek word for urged on means \u201cto excite,\u201d \u201cto stir up.\u201d Now, the Jewish community began to excite and to stir up the devout women of honorable estate. These were wealthy, Gentile converts to Judaism, if not full converts, at least \u201cproselytes of the gate.\u201d They were married to the chief men of the city, who were city officials, though not proselytes themselves. These devout women apparently instigated their husbands, which then resulted in a persecution against Paul and Barnabas.<\/p>\n
As a result, there was a forced expulsion; Paul and Barnabas were treated as if they were a public nuisance. The apostolic response is given in verse 51: But they shook off the dust of their feet against them, and came unto Iconium.<\/p>\n
This action was a visible, physical, symbolic action marking a complete break of fellowship and renunciation with a person or community, and was what Jesus commanded them to do in Matthew 10:14; Mark 6:11; and Luke 9:5; 10:11. The procedure was to take the sandals off the feet, and the dust was shaken toward the group or place being renounced as a symbolic token. From there the apostles went to Iconium, which will be the next city to be evangelized.<\/p>\n
The effect on the Church of Antioch of Pisidia is given in verse 52: And the disciples were filled with joy with the Holy Spirit.<\/p>\n
Meanwhile, those of the congregation of Antioch of Pisidia were filled with [controlled by] two elements: first, with joy because of their salvation; and secondly, with the Holy Spirit. The persecution had the opposite of the intended effect: they kept on being filled by the Holy Spirit.<\/p>\n
D. Conclusions<\/p>\n
At the close of chapter 13, keep in mind the pattern of evangelizing activity here. The apostles proclaimed the gospel to the Jews first, and when that proclamation was rejected, only then did they turn to the Gentiles. This is not a once-and-for-all turning to the Gentiles as some seem to think; because as they move onto the next city, they again continue with the same basic pattern of going to the Jews first. So, remember that the turning away from the Jews in Pisidia of Antioch was only a local, regional situation. The Jewish people there rejected the gospel, so Paul and Barnabas turned to the Gentiles. In a new locality, they will once again adopt the same procedure of going to the Jews first, because that pattern was never rescinded.<\/p>\n
IV. THE WITNESS IN ICONIUM\u2014ACTS 14:1\u20137<\/p>\n
A. The City of Iconium\u2014Acts 14:1<\/p>\n
And it came to pass 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.<\/p>\n
The city of Iconium is known today as Konia or Konya in modern Turkey. It was situated about ninety miles southeast of Antioch of Pisidia at the foot of the Taurus Mountains and was sometimes known as the \u201cDamascus of Asia Minor.\u201d It was the eastern most city of Galatia and became part of the Roman Empire in the year 25 B.C., when it was incorporated as part of the Province of Galatia. It had a distinct national group. Racially, the people were Phrygian, but administratively, they were Galatian. Iconium was the center of a thriving weaving industry.<\/p>\n
In keeping with the principle of Romans 1:16: they entered together into the synagogue of the Jews. Paul and Barnabas proclaimed the gospel to them in such a way that a great multitude both of Jews and of Greeks believed. These Greeks were in the synagogue, which means that they were either proselytes or devout Gentile \u201cproselytes of the gate.\u201d<\/p>\n
B. The Preaching at the Synagogue\u2014Acts 14:2<\/p>\n
But the Jews that were disobedient stirred up the souls of the Gentiles, and made them evil affected against the brethren.<\/p>\n
There was Jewish opposition again in that they refused to believe the Word of God; this, in turn, meant that they were disobedient to the Word, so they stirred up the souls of the Gentiles. What began as Jewish opposition, soon led to Gentile opposition. The Greek word for evil affected means \u201cto ill treat,\u201d \u201cto do evil to.\u201d They caused the Gentiles to take an evil attitude towards the brethren, which led to the physical persecution of the believers. The fact that they are called brethren shows that the Church in Iconium started very quickly.<\/p>\n
C. The Ministry in Iconium\u2014Acts 14:3\u20134<\/p>\n
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. But the multitude of the city was divided; and part held with the Jews, and part with the apostles.<\/p>\n
Verse 3 describes the ministry in Iconium. In spite of the opposition, they were able to spend a long time there and minister. During that time, they spoke out boldly in the Lord. The basis and the source of their boldness was the Lord Himself. They bare witness unto the people. The content of the message was: the word of his grace. The emphasis to the Gentiles was upon the grace of God through faith in Yeshua the Messiah. To authenticate the message of grace, God granted signs and wonders to be done by their hands. Again, only the apostles were able to do these signs and wonders. This may be what Galatians 3:5 refers to. Miracles were not being done on the basis of the Law, but on the basis of grace through faith.<\/p>\n
In verse 4, this led to the effect on Iconium: the multitude of the city was divided; some were on the Jewish side and some were on the side of the apostles. Again, both Paul and Barnabas are referred to as apostles.<\/p>\n
D. The Discovery of the Conspiracy\u2014Acts 14:5\u20137<\/p>\n
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 unto the cities of Lycaonia, Lystra and Derbe, and the region round about: and there they preached the gospel.<\/p>\n
This led to a conspiracy against the apostles in verse 5, and the intent was to stone them to death. The Greek word for onset means, \u201cto rush on impulse.\u201d This attack included both Jews and Gentiles, showing that both were persecutors of the new Faith. It also included the rulers of the synagogue. The purpose of this conspiracy was to: to treat them shamefully; they insolently insulted them so as to make them a public spectacle by stoning them. This conspiracy involved two things: shameful treatment and execution.<\/p>\n
After the apostles became aware of it, both Paul and Barnabas were able to escape by crossing the border with the help of the brethren in verses 6\u20137 to some of the other cities of Asia Minor and Galatia and there continued their work in Lystra in verses 8\u201318 and in Derbe in verses 19\u201321.<\/p>\n
V. THE WITNESS IN LYSTRA\u2014ACTS 14:8\u201320A<\/p>\n
A. The City of Lystra<\/p>\n
The next city where Paul and Barnabas went was Lystra, also mentioned in 2 Timothy 3:11. Lystra was located south of Iconium one hundred miles from Antioch of Pisidia in the region of Lycaonia, which was in the province of Galatia. This district in the center of Asia Minor was far more pagan than Greek. Lystra was a small rural town off the major trade route, and it was made a Roman colony in 5 B.C. by Augustus Caesar. During the years A.D. 37\u201372, it was ruled directly by Rome.<\/p>\n
B. The Healing of the Cripple\u2014Acts 14:8\u201310<\/p>\n
The account of the ministry in Lystra begins with the story of the healing of the crippled man, describing his state in verse 8: And at Lystra there sat a certain man, impotent in his feet, a cripple from his mother\u2019s womb, who never had walked.<\/p>\n
Luke used a medical term impotent in his feet, showing his medical background. The point is that this man was crippled from the day he was born; he had never walked in his life. The same was true of the one whom Peter healed in Acts 3:2.<\/p>\n
Verses 9\u201310 describe the healing: The same heard Paul speaking: who, fastening eyes upon him, and seeing that he had faith to be made whole, said with a loud voice, Stand upright on your feet. And he leaped up and walked.<\/p>\n
Verse 9 provides the circumstance of the healing; he was listening to Paul. When Paul looked intently at the crippled man, allowing him to use his apostolic gifts to see the inner state of the man, he realized that the man had faith to be made whole. In other words, he had saving faith; he had responded by faith to Paul\u2019s message. This faith, which had resulted in his salvation, could also result in his healing, as was also the case in Acts 3:4.<\/p>\n
In verse 10, a miracle was performed. Paul: said with a loud voice, in order to attract the attention of others, and commanded: Stand upright on your feet. The result was that he leaped up and walked. He leaped up in a single bound and began to walk around, just as was the case with the one Peter healed in Acts 3:8.<\/p>\n
C. The Response of the People\u2014Acts 14:11\u201313<\/p>\n
The people drew a false conclusion to the healing of the crippled man according to verses 11\u201312: And when the multitude saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercury, because he was the chief speaker.<\/p>\n
In verse 11, they wrongly concluded that Paul and Barnabas were gods, because they saw the miracle that Paul had just done. And they lifted up their voice in their excitement: saying in the speech of Lycaonia. The people were not speaking Greek, which is why Paul did not understand what they were saying. Speaking in their own language, their conclusion was: The gods are come down to us in the likeness of men.<\/p>\n
They went on to identify the two apostles as specific gods in verse 12: they called Barnabas, Jupiter, which was the Roman name of this god. The Greek text gives the Greek name, Zeus. In many statues of Jupiter or Zeus, he was pictured as a tall, bearded man, which indicated that Barnabas was a tall and bearded man, taller than Paul. Paul was identified as the god Mercury, which is also the Roman name; the Greek text gives the Greek name, Hermes. The reason they concluded that Paul was Hermes or Mercury was: because he was the chief speaker. In Greek mythology, Hermes, or Mercury, was known as \u201cthe herald of the gods.\u201d In both Greek and Roman mythology, he was the son of Zeus. We know that Mercury was short; and this would imply that, physically, Paul was a short man.<\/p>\n
It is interesting to note that archaeologists have uncovered records of dedications to both gods by men with Lycaonian names in a town near Lystra. This proves historically what Luke records that Jupiter and Mercury were the two gods jointly worshipped by the people in this town.<\/p>\n
This miracle led to their preparations for sacrifice in verse 13: And the priest of Jupiter whose temple was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the multitudes.<\/p>\n
When the priest heard that Jupiter and Mercury were there, he put out oxen and garlands at the city gate. These were common sacrifices for these gods, and they were about to be sacrificed to Barnabas and Paul. At this point, it became evident to the apostles what they were doing. All this shows that, although their city was within the Greco-Roman culture, the inhabitants of the city were still very pagan.<\/p>\n
The sudden urge to sacrifice to two human beings who were mistakenly identified as the gods Jupiter and Mercury can be understood from the background of the legend of Baucis and Philemon. This legend was recorded by the Roman historian Ovid. The legend says that Jupiter and Mercury came down disguised as men, but no one in that area was willing to provide hospitality to them except one elderly couple named Baucis and Philemon. The two gods destroyed the local population for its lack of hospitality, but Baucis and Philemon became the priest and priestess of the temple of Jupiter because of their hospitality. Because of the legend prevalent in that city, and because they had just seen a miracle, they felt that the two gods had come again. Not wanting to be destroyed, they were ready to offer sacrifices.<\/p>\n
D. The Response of the Apostles\u2014Acts 14:14\u201317<\/p>\n
The response of the apostles begins with their reaction in verses 14\u201315a: But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out and saying, Sirs, why do ye these things?<\/p>\n
Once again both men are classed as apostles. Apparently someone speaking Greek had informed them of what was happening. Their reaction was: they rent their garments; the rending of their garments with loud outcries was a sign of grief and horror. What the people were about to do was an act of sacrilege; then they sprang forth among the multitudes and raised a question of denial in verse 15a, \u201cWhat in the world are you doing!\u201d<\/p>\n
The message they were crying out begins in verses 15b\u201315c: We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto a living God.<\/p>\n
In verse 15b, they declared to them their personal status that they were men with the same human nature as those in the multitude. With that statement they denied being gods.<\/p>\n
In verse 15c, their message was literally, \u201cWe are gospelizing you. We are simply evangelists, not gods!\u201d The content of these good tidings was that they should turn from these vain things; idolatry, such as the worship of Jupiter and Mercury, is vain or empty. This was the same thing the Old Testament said about idolatry. What they needed to do was turn unto a living God, not a lifeless statue.<\/p>\n
Paul then states several things about this living God in verses 15d\u201317: 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.<\/p>\n
In verse 15d, He is the God of Creation: who made the heaven and the earth and the sea, and all that in them is.<\/p>\n
In verse 16, He is the longsuffering God: who in the generations gone by he suffered all the nations to walk in their own ways.<\/p>\n
The word nations mean Gentiles. He suffered or allowed the Gentiles to walk in their own ways and withdrew the strength of His grace from them.<\/p>\n
But in verse 17, He is the witnessing God. He did not leave Himself without a witness, because witness came through general revelation or common grace. This means of His witness was: he did good [things], such as, giving them rains and fruitful seasons. Why did Paul mention these things? He mentioned rains because Jupiter was the God of rains, and it was not Jupiter who gave them rain, but the God of Heaven. He mentioned fruitful seasons because Mercury was the god of merchandise and the dispenser of food, and it was not Mercury who gave them fruitful seasons, but the God of Heaven. As a result, it filled them with food and gladness.<\/p>\n
To summarize Paul\u2019s message in verses 15\u201317: first, God is the living God, not a vain idol; secondly, God is the Creator of all things; thirdly, He has given men freedom; and fourthly, he has given men a witness of Himself in that He has supplied the needs of His creatures.<\/p>\n
E. The Result\u2014Acts 14:18\u201320a<\/p>\n
And with these sayings scarce restrained they the multitudes from doing sacrifice unto them. But there came Jews thither from Antioch and Iconium: and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead. But as the disciples stood round about him, he rose up, and entered into the city.<\/p>\n
Verse 18 describes the result: with these sayings, that is, with the words of verses 15\u201317. In this way, Paul and Barnabas rejected worship of themselves, in contrast to others in those days who would have accepted it; such as, Agrippa I, Antiochus, and Caligula. At this point, there was no mention of Yeshua, because their purpose was to stop the people from worshipping them.<\/p>\n
According to verses 19\u201320a, this led to Jewish opposition again. In verse 19a, the source of this opposition was: from Antioch and Icomium. The fact that they were willing to travel ninety miles from Antioch of Pisidia and Iconium to oppose the apostles\u2019 activities shows that they were now much more organized.<\/p>\n
This led to the stoning of Paul in verse 19b: having persuaded the multitudes; in other words, the opposition succeeded in their intent: they stoned Paul. This stoning is mentioned again in 2 Corinthians 11:25 and was part of the general persecution mentioned in 2 Timothy 3:11. It was one of the sources of the marks which were branded on Paul\u2019s body (Gal. 6:17). After stoning him, they dragged him out of the city, supposing that he was dead. Luke does not mention a miracle of resurrection in this account. The Scripture does not say that Paul was dead, it merely records the supposition of the Jews and Lycaonians. Paul was clearly unconscious, but he was not dead.<\/p>\n
However, there was a miracle, not a miraculous resurrection, but a miraculous recovery in verse 20a: as the disciples stood round about him. The fact that the disciples are mentioned shows that there were some in the city of Lystra who believed, among whom was Timothy, mentioned in Acts 16:1. The would-be murderers of Paul had left and the disciples stayed behind to determine what to do, since they, too, thought he might be dead. But suddenly: he rose up. There was a miracle nonetheless: a sudden restoration of Paul\u2019s health. He then entered into the city in his own strength and went right back into the camp of the enemy.<\/p>\n
VI. THE WITNESS IN DERBE\u2014ACTS 14:20B\u201321A<\/p>\n
and on the morrow he went forth with Barnabas to Derbe. And when they had preached the gospel to that city, and had made many disciples.<\/p>\n
A. The Journey to Derbe<\/p>\n
Verse 20b describes the journey to Derbe. This was a forty mile trip: on the morrow, only one day after being stoned, again showing a miraculous recovery. Derbe was near the modern city of Zosta in Turkey, and it was the last town in a distinctly Roman territory. It was located on the main road running east and west and had the imperial title of Claudio-Derbe. The main religion of Derbe was the Cult of Mithras.<\/p>\n
B. The Ministry in Derbe<\/p>\n
Verse 21a tells about the ministry in Derbe. After they had evangelized the city for awhile, not being told exactly how long, they chose to leave. In this case, apparently, there was no opposition; they merely proclaimed the gospel, and they were able to proclaim it freely. Instead of being forced out or expelled, as was the case in the previous cities, they made the choice to leave themselves. The result was that they made many disciples. It shows that many people within the city of Derbe became believers, and the Church in Derbe was therefore also established.<\/p>\n
VII. THE RETURN TO ANTIOCH\u2014ACTS 14:21B\u201328<\/p>\n
The first missionary journey is ended, and the rest of this chapter is concerned with the apostles\u2019 return to Antioch of Syria.<\/p>\n
A. The Revisited Cities\u2014Acts 14:21b<\/p>\n
they returned to Lystra, and to Iconium, and to Antioch.<\/p>\n
This verse describes the return route: they went through Lystra, where Paul had been stoned earlier; they then came to Iconium, where he was earlier threatened; and they came to Antioch of Pisidia, from where he had been expelled.<\/p>\n
B. The Ministry in the Revisited Cities\u2014Acts 14:22\u201323<\/p>\n
confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God. And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed.<\/p>\n
As they went through these cities, their ministry involved three things.<\/p>\n
1. Confirmation<\/p>\n
In verse 22a, they confirmed the souls of the disciples. They discipled them; they established the disciples more strongly in the faith.<\/p>\n
2. Exhortation<\/p>\n
In verse 22b, they exhorted them to continue in the faith and not to be shaken in their belief in Jesus. The basis of the exhortation was: that through many tribulations we must enter into the kingdom of God. This is the future facet of the Kingdom Program, the Messianic Kingdom: the believer will truly suffer on his way to the Kingdom.<\/p>\n
3. Appointment of Elders<\/p>\n
In verse 23, there was the appointment of elders in every church. It should be noted that the elders were appointed, they were not elected by the congregation. The congregational form of government is not a biblical New Testament Church government. Furthermore, the use of the plural shows that there was a plurality of elders in the local congregation, who have equal authority, and the believers are to be in subject to a plurality of elders. The \u201conly one man in charge concept\u201d is not biblical either. These elders were appointed in every church; there were many local churches, and a plurality of elders was appointed over each local congregation by means of prayer and fasting.<\/p>\n
According to Acts 20:28, it is the Holy Spirit who raises up the leaders. The function of the local church is to recognize who these leaders are; this must be done by prayer and fasting. Once it is recognized who are qualified, they are to be appointed by fellow elders, not by election by the congregation. These were then commended to the Lord. The Greek word for commend is used of making a deposit, such as in a bank. The elders were now \u201cdeposited,\u201d in safekeeping to the Lord on whom they had believed. They not only believed and trusted in Yeshua, they were also entrusted to the Lord.<\/p>\n
C. The Journey Back to Antioch of Syria\u2014Acts 14:24\u201326<\/p>\n
And they passed through Pisidia, and came to Pamphylia. And 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.<\/p>\n
The first leg of the journey is in verse 24: they passed through Pisidia, and came to Pamphylia, where they had been once before in Acts 13:13.<\/p>\n
The second leg in verse 25 was the time they spend speaking the Word in Perga. They were in Perga earlier in Acts 13:13\u201314, but they did not preach the gospel, so they now take the opportunity to proclaim the gospel in Perga. They then went down to Attalia. This is the modern city of Antalya or Adala, which served as a seaport for Perga, situated sixteen miles down the Cestus River. This was the capital of Pamphylia, founded by Attalus II, who ruled 159\u2013138 B.C.<\/p>\n
The third leg of the journey was in verse 26: thence they sailed to Antioch; they returned to Antioch of Syria. They were gone between one and a half to two years. It is from this church that they had been committed to the grace of God by the elders of the congregation of Antioch in Acts 13:1\u20133, which began this first missionary journey. They were committed to God\u2019s grace, and indeed, the grace of God had been with them. They had fulfilled their mission to the Gentiles.<\/p>\n
D. Summary of the First Missionary Journey<\/p>\n
This officially brings the first missionary journey to a close. We can summarize the first missionary journey in three points: first, the gospel had now firmly gone out to the Gentiles; secondly, they made it very clear that salvation was by grace through faith, not by works; and thirdly, God had opened the door for them in this great ministry.<\/p>\n
E. The Report to the Home Church\u2014Acts 14:27\u201328<\/p>\n
Now that they had returned to the home Church in Antioch of Syria, they gave their report in verse 27: And when they were come, and had gathered the church together, they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles.<\/p>\n
This is the first recorded missionary meeting in verse 27a. This teaches a principle: it is the local church that sends the missionary and is then to receive the report from the missionary to the congregation.<\/p>\n
In verse 27b, Paul and Barnabas rehearsed all the things that God had done with them. The word rehearsed means \u201ca long story to tell.\u201d They told everything; they left nothing out. They declared what God had done with them, clearly making the point that God did the work and the apostles were merely instruments.<\/p>\n
In verse 27c, it was God who had opened a door of faith unto the Gentiles. This is typical Pauline Terminology, used in 1 Corinthians 16:9; 2 Corinthians 2:12; and Colossians 4:3. It is the responsibility of the evangelist to make use of the open door. The Gentiles could and did enter the Church through the door of faith. They did not enter by morals nor by circumcision nor by Greek philosophy nor by pagan mythology, but by grace through faith. Gentile evangelism had now been firmly established, but not apart from the principle of Romans 1:16: to the Jew first. This is the method they will continue to use.<\/p>\n
There is a transitional statement provided in verse 28: And they tarried no little time with the disciples.<\/p>\n
They remained with their home church for some time. It was during this time that the issue of Gentile salvation was being discussed in earnest in Jerusalem. Many questions were being raised which will lead to the great Jerusalem Council in the next chapter in the Book of Acts. While Paul and Barnabas tarried in Antioch, Jewish believers everywhere, especially in Jerusalem, were discussing the issue of Gentile salvation by grace through faith apart from the Law and circumcision.<\/p>\n","protected":false},"excerpt":{"rendered":"
Now there were at Antioch, in the church that was there, prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster brother of Herod the tetrarch, and Saul. Acts 13:1 This segment of the Book of Acts begins the final phase of the commission given to the … <\/p>\n