The Book of Acts
Lesson Number 61
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
PREACHING IN ICONIUM, LYSTRA, and DERBE
“14:1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. 2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3 Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the city was divided: and part held with the Jews, and part with the apostles. 5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6 They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: 7 And there they preached the gospel.” (Acts 14:1-7)
INTRODUCTION
Having been forced out of Antioch, and leaving the disciples anchored in the Lord and filled with joy and the Holy Spirit, Paul and Barnabas come to Iconium. Although in a Antioch for a brief time, possible only a little over two weeks, yet the impact of their ministry was notable. Those who had believed their message were left filled with joy and the Holy Spirit. Although their obedience to the Gospel is not detailed, it is to be assumed, for God gives the Holy Spirit to those who “obey Him” (Acts 5:32), and Jesus is “the author of eternal salvation unto all them that obey Him” (Heb 5:9). There is no salvation without obedience. Salvation is implemented “through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ” (1 Pet 1:2). The condition in which the disciples at Antioch were left confirms that all of this was wrought in them. That is why there was no need for the Spirit to move Luke to record all of the details of everyone’s obedience to the Gospel.
THE REPORT OF RESPONSES
Observe how the faithful responses to the Gospel are reported.
➪ WERE BAPTIZED. “Then they that gladly received his word were baptized” (Acts 2:41).
➪ BELIEVED. “Howbeit many of them which heard the word believed; and the number of the men was about five thousand” (Acts 4:4).
➪ BELIEVERS ADDED TO THE LORD. “And believers were the more added to the Lord, multitudes both of men and women” (Acts 5:14).
➪ NUMBER OF DISCIPLES MULTIPLIED. “And in those days, when the number of the disciples was multiplied” (Acts 6:1).
➪ OBEDIENT TO THE FAITH. “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith” (Acts 6:7).
➪ WERE BAPTIZED. “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12).
➪ TURNED TO THE LORD. “And all that dwelt at Lydda and Saron saw him, and turned to the Lord” (Acts 9:35)
➪ BELIEVED IN THE LORD. “And it was known throughout all Joppa; and many believed in the Lord” (Acts 9:42).
➪ BAPTIZED IN THE NAME OF THE LORD. “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord” (Acts 10:47-48).
➪ BELIEVED IN THE LORD JESUS CHRIST. “Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?” (Acts 11:17).
➪ BELIEVED AND TURNED UNTO THE LORD. “And the hand of the Lord was with them: and a great number believed, and turned unto the Lord” (Acts 11:21).
➪ ADDED UNTO THE LORD. “For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord” (Acts 11:24).
➪ BELIEVED. “Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord” (Acts 13:12).
➪ BELIEVED. “And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed” (Acts 13:48).
➪ BELIEVED. “ . . . a great multitude both of the Jews and also of the Greeks believed” (Acts 14:1).
➪ HEART OPENED, ATTENDED TO WHAT WAS SPOKEN, AND BAPTIZED. “ . . . Lydia . . . whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household . . . ” (Acts 16:14-15).
➪ FRUITS MEET FOR REPENTANCE, AND WAS BAPTIZED. “And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway” (Acts 16:32-33).
➪ BELIEVED. “And some of them believed, and consorted with Paul and Silas . . . (Acts 17:4).
➪ BELIEVED. “Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few” (Acts 17:12).
➪ BELIEVED. “Howbeit certain men clave unto him, and believed . . .” (Acts 17:34).
➪ BELIEVED AND WERE BAPTIZED. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized” (Acts 18:8).
➪ WERE BAPTIZED. “When they heard this, they were baptized in the name of the Lord Jesus” (Acts 19:5).
➪ BELIEVED, SHOWED DEEDS MEET FOR REPENTANCE. “And many that believed came, and confessed, and showed their deeds” (Acts 19:18).
➪ BELIEVED. “And some believed the things which were spoken, and some believed not” (Acts 28:24).
One thing is glaringly apparent: the Spirit is not promoting a stereotyped manner of thinking. Be sure, neither is He opening the doors for the notion that salvation is appropriated in a variety of ways, for it is not. The salvation of God is large – a “so great salvation” (Heb 2:3). It is improper to perceive its appropriation from a single point of view, or to attempt to so present it so that it is perceived as being simplistic and requiring only a minimal response from those who hear it.
Making Disciples
Those who “make disciples” must do at least two things. First, an obedience must be produced that leaves the individual conscious of the forgiveness of sins and the gift of the Holy Spirit. Second, a mindset must be produced that ensures the disciple will continue in the faith. These will enable the Ethiopian eunuch to proceed to his native land without being accompanied by Philip (Acts 8:39). Philip, Peter, and John can, in such a case, move on from the city of Samaria after a brief period of time (Acts 8:25). It will allow Peter and those with him to leave the house of Cornelius after a few days (Acts 10:48).
THE IMPORTANCE OF A CORE MESSAGE
It is vitally important that those who represent the Lord deliver a message that is sound at its core. That means that God must be at the center of it, and not men. It is what God has done that is fundamental, not what man must do. It is God’s view of Christ than enables men to have a profitable view of Him. This is also what allows for growth, expansion of the understanding, and rooting and grounding in the faith. If a person makes human need and response the primary thing, spiritual growth will be stifled, for such soil is too shallow. The message must be of the such a nature as promotes extended thought, which is at the center of the increase of both faith and commitment. I acknowledge that such an approach is not conducive to career development or the establishment of an institution. Those objectives require that humanity be central.
It ought to be apparent to every professed laborer with God that sin has made men self-centered. The fruit of a man-centered emphasis testifies to the folly of adopting it in the matter of reaching men for Christ.
AGAIN, THEY SEEK A RELIGIOUS AUDIENCE
Again Paul and Barnabas enter into the synagogue, and again they speak in the same manner as they had before. They do not reshape their message to avoid the hostility that was created in Antioch. They did not revise their approach because they encountered opposition in the precious city.
We will find that the message of the Gospel postulates that a certain effort is being exerted to find the Lord. It may take the form of idolatry, as in Athens (Acts 17:22-23), or devoutness as seen in the houseful of Cornelius (Acts 10:2), or devotion to prayer as seen in the household of Lydia (Acts 16:13). It may be disciples with imperfect knowledge, like those “certain disciples” in Ephesus (Acts 19:1-2).
This does not mean that those who are not engaged in any obvious quest to know God are excluded, for there are those like the Philippian jailor (Acts 16:29-31).
What I am saying is that there is an obvious emphasis on those with some kind of religious commitment. Actually, if one has some spiritual understanding, it will become apparent that there is more of this among the sons of men than is at first evident. One of the great distinctions of those early men who were working together with God was their ready perception of this circumstance. I find it to be a most refreshing thing to consider.
COMING TO ICONIUM, THEY “SO SPAKE”
“ 14:1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.”
As soon as Paul and Barnabas arrive at their destination, they seek out a place in which they can proclaim word of the Lord. They are tenacious in their commitment to this work, remaining undeterred in their mission, even after they have been driven out of the previous region. They had a keen awareness that they had been called bythe Holy Spirit.
THEY WENT IN TOGETHER
“And it came to pass in Iconium, that they went both together into the synagogue of the Jews . . .” Other versions read, “they went together to,” NKJV “they entered . . . together,” NASB “Paul and Barnabas went as usual into,” NIV “Paul and Barnabas went into,” NRSV “In Iconium the same thing happened- they went into the synagogue,” CJB “it fortuned in Iconium that they went both together into,” TNT and “Much the same thing happened at Iconium. On their arrival they went to.” PHILLIPS
Here, the meaning is that they did this in like manner as they did in Antioch. Therefore, some versions read “as usual,” NIV “the same thing happened,” CJB and “Much the same thing happened.” PHILLIPS This was not lifeless repetition or habit. It was their objective that drove them. Technically, they were not trying to produce results, but were carrying out the work to which the Spirit had called them. They were planting and watering, knowing that it is the Lord who gives the increase (1 Cor 3:6-7).
Again, we see the men of God targeting those with a preliminary knowledge of God. While they will not limit themselves to such, that is where they will begin – “to the Jew first.” In that process, they will also have access to certain Gentiles who had left idolatry and converted to Judaism. It is interesting to observe the frequency of Greeks, or Gentiles, being said to be in the synagogues (Acts 13:42; 14:1; 18:4,17).
The fact that Paul and Barnabas “went in together” is also worthy of note. The Spirit had separated them together (ACTS 13:2). Paul is frequently said to have journeyed with kindred spirits. Thus we read of “Paul and his company” (Acts 13:13), “Paul and Silas” (Acts 16:19), “Paul and Timotheus” (Phil 1:1), “Paul and Silvanus and Timotheus” (1 Thess 1:1). In the ministry, as in life in general, “two are better than one” (Eccl 4:9). For example, when Jesus first sent out the twelve, He sent them “by two by two” NKJV (Mk 6:7). He did the same with the seventy, sending them out “two by two” NKJV (Lk 10:1). When the Lord send Moses to Egypt to deliver the people of Israel, He paired him with his brother Aaron (Ex 4:14-15,20). In this way there is mutual encouragement, and the suppression of any temptation to be self-centered.
AND SO SPAKE
“ . . . and so spake . . . ” Other versions read, “spoke in such a manner,” NASB “spoke so effectively,” NIV “spoke in such a way,” NRSV “gave such a teaching,” BBE “preached with such power,” NLT and “spoke with such conviction.” PHILLIPS
The two words “so spake” are precisely translated from the Greek words lalh/sai ou[twj, which can be translated “to talk thus.” INTERLINEAR Here, the idea is that they spoke in such a manner as to produce the results that are declared. That is, they spoke with power and persuasion. As with the Lord Jesus Himself, their “word was with power” (Lk 4:32). They delivered words the Holy Spirit could use in His work of conviction (John 16:9-11). They also spoke in such a manner as to induce faith in those with ears to hear – the kind of faith that is declared in Scripture. The words could also have a secondary meaning – that they were after the same manner as they had delivered in the synagogue in Antioch. Essentially, that is saying the same thing, for in both places what and how they preached brought heavenly influences to bear upon the people, producing hostility in stony hearts, and faith in tender ones.
The fact that they were once again in a synagogue moves me to the consideration of another circumstance that is being uncovered in this book. To this point in this book, as concerning God and His great salvation, the message of the Gospel has not been addressed to the totally uninformed – search and see. By that I mean the word is consistently represented as being declared to those who acknowledged the reality of a God, and were involved in some kind of commitment to their idea, even though it may have been somewhat flawed..
We have some notable examples of the details of a messenger from God speaking to those who had a flawed and unacceptable view of God.
PAUL IN ATHENS
When certain Athenian philosophers brought Paul to the Areopagus to hear his doctrine, he spoke to them of the following.
➪ GOD THE CREATOR. God created the world and all things therein.
➪ GOD THE LORD. God is Lord of heaven and earth.
➪ GOD IS NOT CONFINED TO A TEMPLE. God does not dwell in temples made with hands.
➪ GOD IS NOT WORSHIPED WITH MEN’S HANDS. God is not worshiped with men’s hands as though He needed anything.
➪ GOD IS THE LIFE-GIVER. God gives life and breath to all things.
➪ GOD MADE ALL MEN. God made all men from one man.
➪ GOD PLACED ALL MEN. God strategically placed all men in both time and location, that they might seek Him.
➪ GOD OWNS ALL LIFE. All men live and move and have their being in God.
➪ MEN MUST THINK PROPERLY ABOUT GOD. Because men are God’s offspring, they should not think of Him in terms of things crafted by men’s hands.
➪ GOD HAS BEEN LONGSUFFERING, BUT NOW MEN MUST REPENT. God has overlooked the times of men’s ignorance, but now commands all men everywhere to repent.
➪ GOD WILL JUDGE THE WORLD. God has appointed a day in which He will judge the world in righteousness by that Man He has ordained.
➪ GOD HAS APPROVED THE JUDGE. God has assured humanity of the approval of that Man by raising Him from the dead (Acts 17:18-31).
Although not precisely the same kind of situation, Paul also reasoned with a certain governor named Felix, moving him to tremble, and call for the ending of the session.
PAUL’S REASONING WITH FELIX
Having heard of Paul’s arrest and defense before Agrippa, Felix came down with his wife Drusilla to Caesarea, and called for Paul. Luke informs us that Felix was “well acquainted” NIV with “the Way,” or manner and message of Christians (Acts 24:22). We do not know the extent of his familiarity, but it appears to be more with the manner of the new life rather than the details of the apostles’ doctrine. When Paul came he reasoned with Felix on the following points, which caused Felix to tremble. The text is Acts 24:25.
➪ RIGHTEOUSNESS: God’s approval, GWN uprightness, NJB morality, MONTGOMERY doing right, CEV and goodness. GNB The meaning of the word used here is “the state of him who is such as he ought to be . . . virtue, purity of life, uprightness, correctness in thinking, feeling, and acting, ” THAYER This does not refer to the righteousness that is imputed to men through their faith. It rather refers to the Divine requirement of an upright life (Micah 6:8). Once convinced of this absolute requirement, the need for the righteousness that comes through faith is seen and pursued (Matt 6:33).
➪ TEMPERANCE: self control, NKJV holiness, MRD self restraint, NAB purity of life and (the control of passions). AMPLIFIED God requires that men control their natural propensities. They are to have a high reason for living than fulfilling their own desires.
➪ JUDGMENT TO COME: future judgment, MRD and the coming day of judgment. NLT There is a day of ultimate accountability, and all men will be there. Men are to live with an acute awareness of this reality.
It is imperative that we carefully note the total absence of preaching a Gospel that is adapted to the circumstances. The message delivered in the synagogues, to the Athenian philosophers, and Felix, were not differing adaptations of the Gospel. All of them were designed to ready men for the Gospel, but differed significantly in the details that were delivered.
➪ THE SYNAGOGUES. When preaching to the Jews, Paul capitalized on the Scriptures of Moses and the prophets, confirming that God had readied them for the coming of the Savior.
➪ THE ATHENIANS. In addressing these philosophers, unlearned in the Scriptures, Paul did not appeal to Moses and the Prophets. He rather spoke from the perspective of the human conscience, and of certain realities that could be known through sound reasoning.
➪ FELIX. When speaking to Felix, Paul capitalized on his knowledge of “the way,” but stressed the necessity of living in a conscious effort to please God, and with an acute awareness of the day of judgment.
I realize that it has become quite fashionable in our time to present a “Christ” that is the resolution to personal, domestic, and social problems. However, this kind of presentation is not driven by spiritual understanding, nor is it in synch with the revealed will of God.
As soon as men tailor this Gospel for those who have no fundamental knowledge of God, they will be forced to distort it. The fundamental error in such an approach is caused by the failure to understand that the message of the Gospel is calculated to appeal to those who are sober minded and have engaged in some kind of effort to seek the Lord. It is addressed to those who have met with a certain frustration in their effort to do God’s will and realize His approval. This is precisely why Jesus said, “Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matt 11:28-29). His “yoke” is thus compared with that of the Law. Paul spoke in much the same manner in Antioch when he said, “And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39). When an appeal is made to men to receive Christ in order that their earthly circumstances can be improved, a distortion of the truth has taken place.
The reason for this is that the message of God is not one that is intended to be adapted to the circumstances. It is already adapted for men as they have been Divinely assessed. It offers an exchange of “beauty” for “ashes,” “the oil of joy” for “mourning,” and “the garment of praise” for “the spirit of heaviness” (Isa 61:3). It is tailored for “the poor,” “the brokenhearted,”, “the captives,” and bruised” (Lk 4:18). Jesus associated His ministry with those who labored and were heavy laden (Matt 11:28). Elsewhere the Spirit speaks of those who have fled to Jesus fore refuge, to lay hold on the hope that has been set before them (Heb 6:18). The ongoing ministry of Jesus is said to be for those who are coming to God through Him (Heb 7:25).
Thus far in the book of Acts, the presentations of Jesus Christ declared Him as follows.
➪ A Man approved by God – Acts 2:22
➪ Delivered up by the determinate counsel and foreknowledge of God – Acts 2:23
➪ Raised from the dead by God – Acts 2:24-27; 5:30; 10:40; 13:30,33,37
➪ His body did not see corruption – Acts 2:24; 13:35-37
➪ Raised up to sit on David’s throne – Acts 2:30-31
➪ Exalted to the right hand of God – Acts 2:33-34
➪ Shedding forth the Holy Spirit – Acts 2:33
➪ Crucified by men – Acts 2:36; 3:15; 5:30; 7:52; 10:39; 13:28
➪ Made both Lord and Christ – Acts 2:36
➪ Glorified by God – Acts 3:13a
➪ Delivered up and denied by men – Acts 3:13b
➪ From heaven caused a lame man to walk – Acts 3:16
➪ Heaven will retain Him until the fulfillment of all the words of the prophets – Acts 3:21
➪ God sent Him to bless men, and turn them away from their iniquities – Acts 3:26
➪ Exalted to be a Prince and a Savior – Acts 5:31a
➪ Exalted to give repentance and forgiveness of sins – Acts 5:31b
➪ He is the Son of God – Acts 9:20
➪ He is Lord of all – Acts 10:36
➪ He was anointed with the Holy Spirit and power – Acts 10:38a
➪ Went about doing good, healing all who were oppressed of the devil – Acts 10:38
➪ After raised, he appeared to chosen witnesses – Acts 10:41; 13:31
➪ Commanded that He be preached to the people, that He will judge the living and the dead – Acts 10:41
➪ Prophets all give witness to Him, that whoever believes on Him will receive remission of sins – Acts 10:43
➪ Raised up among men according to God’s promise to David – Acts 13:23
➪ He was not known by those who knew the prophets – Acts 13:27
➪ Was laid in a sepulcher – Acts 13:29
➪ Forgiveness of sins is preached through Him – Acts 13:38
➪ All who believe on Him are justified from all things – Acts 13:39
How does this compare with the contemporary presentations of Jesus?
THAT A GREAT MULTITUDE BELIEVED
“ . . . that a great multitude both of the Jews and also of the Greeks believed.” Other versions read, “a great number . . . believed,” NIV “became believers,” NRSV “a great company,” RSV “a large number,” CJB “a large crowd,” GWN “a great number . . . came to believe,” NJB and “many.” LIVING
The words “great multitude” are translated from two Greek words (polu. plh/qoj). The first word means “much, many, numerous, great.” THAYER The second word means “a multitude, a great number.” THAYER This is a kind of literary redundancy that accents a very large group that simultaneously believed. We might say a large crowd, or a very big group.
It is remarkable for a person to believe – like the Ethiopian eunuch (Acts 8:36-37)), or Lydia (Acts 16:14), or Sergius Paulus (Acts 13:12). However, it is even more staggering to ponder a multitude of people believing simultaneously – like 3,000 on the day of Pentecost (Acts 2:41), of 5,000 men in Solomon’s Porch (Acts 4:4), or the whole city of Samaria (Acts 8:12,14). Our text declares that “a great multitude believed.” Oh, it is marvelous to consider!
In this text, an impressive number of Jews and Greeks “believe” – grasping the truth of what had been declared, bring drawn to it, and eagerly embracing it. In the process of believing, they cast down any contradicting notions. They overcame the wicked one, who was seeking to blind their eyes. They abandoned any contradicting ways of thinking, and willingly stepped into an arena of thought that was new and fresh.
The Marvel of Believing
When we are aware of what is involved in believing, the greatness of the Gospel and of the Lord who sent it becomes very evident. When a lot of people believe, it is not the result of a human strategy, or a cunning presentation, or some humanly coordinated activity. I acknowledge that this is how it is often presented in the Christian world, but there is really nothing like that delivered to us in the Scriptures.
It is revealed that men are “given” to believe (Phil 1:29) – that is, without this Divine activity, believing is not even possible. Faith “comes,” it is not conjured up by men (Rom 10:17). Those who believe are said to have “believed through grace,” not through natural aptitude (Acts 18:27).
Then, there is the preparatory work of the Holy Spirit, who comes to convince men of sin, righteousness, and judgment. He confirms to their hearts the nature and jeopardy of sin, the reality and availability of the righteousness of God, and the futility of any and all living that is prompted by Satan.
Believing is the result of the heart being “opened” by God, so that the truth can be the more plainly seen, and a willingness and fervent desire are realized that moves the person to act upon what He has heard (Acts 16:14).
There is also the matter of repentance, in which the former way of life is renounced, and a determination is made to turn to and serve the Lord. There is a cessation of immoral expressions that is brought on by a hatred of sin, and a love for righteousness. This kind of repentance is consistently effective because it is given to the individual by the exalted Christ (Acts 5:31). From yet another point of view, it is “granted,” given, or caused to come to pass (Acts 5:31; 11:18).
If one looks back on believing, it ought to be apparent that it was because the Gospel came to the people “in power,” accompanied by the Holy Spirit, and with the kind of assurance that moves the people to act with confidence. That is why it is written, “For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance” (1 Thess 1:5). It also ought to be apparent that believing is preceded by a persuasion that what was heard was the truth of God which effectively works in those who believe. Again it is written, “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (2 Thess 2:13).
It is exercise in vanity to attempt to explain believing in any other way. Add to the perspective the fact that it took place in the world, which is under the power of the wicked one (1 John 5:19), and by those who were under his dominion – “children of disobedience” and subject to the wrath of God (Eph 2:1-3). Those who were appropriately termed “servants of sin” (Rom 6:17,20), broke free from that servitude and yielded to a new Master. And how did all of that take place? They were MADE free by the Son of God, and were therefore “free indeed” (John 8:32,36).
The Environment of Truth
While it ought to be apparent, Divine workings require an environment of truth. God Himself is “a God of truth” (Deut 32:4), His works are “done in truth” (Psa 33:4), and His sanctifying power is realized by means of the truth (John 17:17,19). It is wrong to expect God to work where the truth is withheld from the people, distorted, or in some other way placed into the background. There are those who seek to work up an emotional state in the people, imagining that this is the kind of surrounding in which the God of heaven works. Others seek to produce a kind of scholastic environment, where the wisdom of men is set before the people, and all manner of worldly expertise is placed before the audience. There are even those who simply sit in silence, awaiting some illumination from above, postulating that God works in a kind of intellectual and spiritual vacuum.
If an effectual work is to be done in and among the people, the truth must be insightfully declared. It must be declared with discernment, and with a keen awareness that the individual is a steward, handling the truth, which belongs to the Lord (2 Tim 2:15).
The Presence of Greeks
Again, we find none-Jews in the synagogue. Here, they are referred to as “Greeks” in the sense of their language – not speaking Hebrew.
The fact that these Greeks were in the synagogue, confirmed they had some understanding of the Law and the Prophets, for they were regularly read in the synagogues (Acts 13:15,27; 15:21).
Here again, we see a people being targeted who had some acquaintance with Moses and the Prophets. These were not raw Gentiles who were totally uncultured in the ways of the Lord – although there are examples of such people being exposed to Gospel influences (Acts 28:4), and intellectuals who were totally unacquainted with the Scriptures (Acts 17:32).
With all of their deficiencies, the Jews had impressed those about them with the knowledge of God, which had been given exclusively to them (Rom 9:4-5). These proselytes were a kind of first fruits of a greater harvest of which the prophets spoke.
➪ “And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem” (Micah 4:2).
➪ “And the Gentiles shall come to thy light, and kings to the brightness of thy rising” (Isa 60:3).
➪ “Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you” (Zech 8:23).
➪
This Phenomenon Reflected in the Epistles
The fact of the Gentiles being oriented for the Gospel through Jewish influences is reflected in the Epistles. There was a certain awareness of what was declared by Moses and the Prophets among converted Gentiles. What Paul could not say in Athens, he did say to churches that were largely Gentile, with a proportionately smaller percentage of Jews. Following are examples of references to Moses, the Law, the Prophets, and the Scriptures (which at that time were Genesis through Malachi).
➪ IN ROME, ITALY. Rom 1:2; 2:12-20; 3:19-21,28,31; 4:13-16' 5:13-14,20; 6:14,15; 7:1-14; 8:3-7; 9:4-5,15,31,32; 10:4-5,19; 13:8,10; 15:4; 16:26.
➪ IN CORINTH, GREECE. 1 Cor 7:39; 9:8-9,20-21; 10:2-11; 14:21,34; 15:3,4,56; 2 Cor 3:7-15
➪ IN GALATIA, ASIA. Gal 2:16,19,21; 3:2,5,10-13,17-24; 4:4-5,21; 5:4,14,18.
➪ IN EPHESUS, ASIA. Eph 2:13-19.
➪ PHILIPPI, ASIA. Phil 3:5,6,9
I suppose that one could postulate that Moses and the Prophets were aggressively taught in the Gentile churches, in order to acquaint them with those writings. However, it seems more likely to me that they already had a familiarity with them, being subjected to them within the context of the synagogues. In our time, professing Christians are not generally acquainted with the writings of Moses and the prophets.
Because of this, much of the reasoning found in the Epistles is foreign to their thinking, and they cannot make proper sense of many pivotal points made to Gentile churches. Among them is the unacceptability of a rule-oriented approach to godliness (Col 2:20-23), and the uniqueness of being justified by faith, versus being justified by the works of the Law (Rom 2:13; 3:20,26,28; Gal 2:16;; 3:11,24; 5:4).
We know Jews and Gentiles heard apostolic preaching in synagogues in Cyprus (Acts 13:5), Antioch (13:14), Iconium (14:1), Thessalonica (17:1), Athens (17:17), Corinth (18:4), and Ephesus (18:19; 19:6). On the day of Pentecost, Peter preached to proselytes (Acts 2:10). One of the seven men chosen to administer the daily food distribution in Jerusalem was a proselyte (Acts 6:5).The Ethiopian eunuch had embraced Judaism (Acts 8:27). Cornelius was a proselyte (10:2). Lydia, a Gentile, worshiped the God of the Jews (16:14).
All of this supports the precision of the statement made to a largely Gentile church: “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus” (Gal 3:24-26). Ignoring this circumstance, coupled with the prevailing ignorance of Moses and the Prophets, has compelled great numbers of professed preachers and evangelists to present Jesus within the context of contemporary human experience. From the standpoint of rightness, effectiveness, and Divine acceptance, I am not certain that this kind of representation is in any way acceptable with God. If this is true, then no acceptable results can be come from it.
THE UNBELIEVING JEWS
“ 2But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.”
It is vitally important that we note what is here said, and how it is stated. This reflects a certain mindset that exists among those who have been reconciled to God, and have therefore rejected Christ.
THE UNBELIEVING JEWS
“But the unbelieving Jews . . .” Other versions read, “Jews who disbelieved,” NASB “Jews who refused to believe,” NIV “Jews that were disobedient,” ASV “Jews who had not the faith,” BBE “Jews who would not be persuaded,” CJB “Jews of the class of unbelievers,” MRD “Jews . . . spurned God’s message,” NLT “Jews who had refused obedience,” WEYMOUTH “Jews who refused to accept their message,” WILLIAMS “the unbelieving Jews [who rejected their message],” AMPLIFIED “Jews who would not believe,” GNB and “being stubborn Jews.” INTERLINEAR
The various versions certainly depict something that was done willingly: “refused . . . would not be . . . spurned . . . rejected . . . stubborn.” This reflects the meaning of the Greek word translated “unbelieving” – avpeiqh,santej. The root lexical meaning of the word is, “not to allow oneself to be persuaded to comply with,” THAYER “disobey; be an unbeliever,” UBS “not to allow oneself to be persuaded; not to comply with,” LOUW-NIDA and “to be disobedient, refuse compliance.” LIDDELL-SCOTT
Below I have listed the way in which this word is translated in other texts.
➪ “Believeth not” (John 3:36).
➪ “Unbelieving” (Acts 14:2).
➪ “Believed not” (Acts 17:5; 19:9; Heb 3:18; 11:31).
➪ “Not obey” (Rom 2:8).
➪ “Disobedient” (Rom 10:21; 1 Pet 2:7,8; 3:20).
➪ “Not believe” (Rom 11:30a; 15:31).
➪ “Unbelief” (Rom 11:30b).
➪ “Obey not” (1 Pet 3:1; 4:17).
This action is equivalent to the statement made concerning the “unbelieving Jews” in Antioch. Concerning their reaction to the proclamation of the Word, Paul said to them, “seeing ye put it from you,” KJV “since you reject it,” NKJV “since you repudiate it,” NASB and “since you thrust it from you.” RSV Unbelief is, in fact, a repudiation of the Gospel message.
Unbelief is an aggressive reaction to the truth. It is not the response of mere confusion, or not understanding what is said. It is evidence of the hostility that exists between the carnal mind and the Lord. As it is written, “For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God” (Rom 8:6-8).
As if this was not enough, the Spirit says of the unbelieving: “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Rev 21:8). Notice the sins that are classified with being unbelieving, not overlooking their appointed destiny.
“Unbelief” prohibited Jesus from doing “many mighty works” in His own country (Matt 13:58). It caused the disciples to be powerless in dealing with a demon (Matt 17:20). Jesus upbraided His own disciples when “unbelief” was found in them (Mk 16:14). Unbelief causes a person to “stagger” at the promises of God (Rom 4:20). Some Israelites were “broken off” of the natural olive tree of Israel “because of unbelief” (Rom 11:20). An unbelieving heart is called “an evil heart of unbelief” (Heb 3:12). Faithless Israelites could not enter the promised land “because of unbelief” (Heb 3:19; 4:6). Unbelief causes men to fall (Heb 4:11).
Note how Luke does NOT refer to these “unbelieving Jews.” He does not call them legalistic Jews, or Jews with a differing opinion, or Jews that did not understand. He traces their response to the condition of their hearts. They refused to believe, choosing to align themselves against God’s messengers.
STIRRED UP THE GENTILES
“ . . . stirred up the Gentiles . . .” Other versions read, “excited,” MRD “aroused,” WILLIAMS and “stirred up the feelings.” PHILLIPS
These Jews agitated the Gentiles – apparently those who were attending that synagogue. As Solomon well said, “a wrathful man stirreth up strife,” (Prov 15:18), and “a froward man soweth strife” (Prov 16:28). And again, “He loveth transgression that loveth strife” (Prov 17:19). James associated strife with lying “against the truth” (James 3:16). Unable to complete their sordid ambitions themselves, these “unbelieving Jews” agitate the Gentiles, therefore promoting their own sectarian stance, and depicting Paul and Barnabas as heretics. This is one is Satan’s most productive ploys.
MADE THEIR MINDS EVIL AFFECTED
“ . . . and made their minds evil affected . . .” Other versions read, “poisoned their minds,” NKJV “embittered them,” NASB “made the minds . . . bitter,” BBE “incensed their minds,” DOUAY “corrupted the minds,” GENEVA “embittered them,” NAU “unquieted the minds,” TNT “made evil the souls,” YLT “saying all sorts of evil things,” LIVING “made them persecute,” IE and “exasperated the minds.” WILLIAMS
The men caused the Gentiles to look disapprovingly upon Paul and Barnabas, painting them as corruptors, the cause for dissension, and perpetrators of lies. They moved these Gentiles to view those with a message of reconciliation as trouble-makers and intruders into their seemingly tranquil environment.
AGAINST THE BRETHREN
“ . . . against the brethren.” Other versions read, “against the brothers,” NIV “against the believers,” GWN and “against Paul and Barnabas.” NLT
This is an arresting statement, affirming that the “unbelieving Jews” stirred up the Gentiles against “the brethren.” The Greek word here leaves no doubt, being avdelfw/n, which is properly rendered “brothers.” THAYER Versions that have rendered it “Paul and Barnabas” (NLT, LIVING) have imposed their understanding on the text. The reaction of this agitation confirms that the fermentation did not focus on Paul and Barnabas alone, else they would be been forced out of the area as they were in Antioch.
Here the term refers to the believers, or the ones who had joined with Paul and Barnabas – “a great multitude of Jews and Greeks.” Thus, a kind of persecution was leveled at this body of disciples, as they were all painted as troubling influences. There seemed to be a sense in the “unbelieving Jews” that there were three groups present: the Jews, the Gentiles, and those who had embraced the Gospel, becoming disciples of Christ. Paul identifies these three groups in his letter to the Corinthians. “Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God” (1 Cor 10:32). It is true that there is a sense in which those in Christ are, in fact, another class of people. That is why they are referred to as “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light” (1 Pet 2:9). The unbelieving Jews and Gentiles in Iconium recognized this distinction, and aligned themselves against the saints.
A LONG TIME THEY SPOKE BOLDLY IN THE LORD
“ 3a Long time therefore abode they speaking boldly in the Lord . . .”
The reaction of Paul and Barnabas to this situation confirms that the hostility was mostly talk, with no immediate persecution being leveled at them. What we have here is the enemy being held in check by the Lord. Like Corinth, there were no doubt “much people” in this area, and the Lord dictated that His two servants remain until they had been brought into the fold (Acts 18:10).
THEY REMAINED A LONG TIME
“ . . . Long time therefore abode they . . .” Other versions read, “stayed there a long time,” NKJV “spent a long time there,” NASB “spent considerable time there,” NIV “remained for a long time,” NRSV “long time . . . tarried there,” ASV “kept there for a long time,” BBE “stayed there for some time,” CSB “stayed therefore a good while,” DARBY “stayed for a considerable period,” NAB and “they stayed in Iconium a long time.” IE
Notice how different this is from previous encounters with the Jews.
➪ After Stephen was martyred, an aggressive persecution scattered believers, forcing them out of Jerusalem (Acts 8:4).
➪ Paul was forced to leave Damascus because of Jewish opposition, being lowered over the wall in a basket (Acts 9:25).
➪ Paul and Barnabas were expelled from the coasts of Antioch by opposing Jews, whereupon they shook the dust of that place from their feet (Acts 13:50).
Here, however, although there was a fomentation of evil feelings against them, Paul and Barnabas stayed on for a considerable time in Iconium. It appears that the opposition was not aggressive as it was at Antioch – that is, no outward measures were taken to thrust them from the region. This was nothing less Divine restraint, for the Jews from Jerusalem to Antioch had demonstrated their willingness to go to any length to rid themselves of Gospel messengers.
God Can Subdue the Enemy
The mighty God of heaven has no difficulty subduing the enemies of His people. In fact, if He so desires, He can simply remove them – as He did Herod. There are, however, higher interests being served than the welfare of His servants. Therefore, He moves against the foe with Divine discretion, ensuring that His purposes are carried out to the fullest. If it is the appropriate time and place, He will fulfill the saying of Solomon: “When a man's ways please the LORD, He maketh even his enemies to be at peace with him” (Prov 16:7). That means precisely what it says: “makes!”
In this case, the enemies were held at bay, able to do nothing more than hold Paul and Barnabas in disdain, and agitate other people to think ill of them. However, for the time being, they could go no further than that. They could hate the messengers, but God would like allow them to touch them – just as He initially kept Satan from touching Job (Job 1:12).
The Reason for Them Lingering
In Iconium, a large number of people had come to believe – “a great multitude both of the Jews and also of the Greeks” (14:1). The Lord would not leave this flock to be ravished by the hateful Jews in those quarters. He rather provided for their spiritual sustenance and stability, leaving Paul and Barnabas in their midst, for they were faithful laborers. Thus, it was with an interest for the flock that the shepherds were allowed to remain among them.
This was much like the situation that would take place in Corinth some time later. There Paul also faced opposition from the Jews (Acts 18:5-6). After Paul had said that he was going to turn to the Gentiles, Jesus later appeared to him in a vision and said, “Be not afraid, but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city” (Acts 18:9-10).
That is precisely the kind of situation we find in this text.
The Priority of the Sheep
Unlike the hireling who flees at the presence of danger (John 10:12-13), and after the manner of Jesus, true shepherds remain with the sheep – even though their stay may be attended by forms of hostility. All of this confirms the priority of the sheep themselves – the people of God. Those who abandon the flock of God in preference for self interests have only betrayed their condition. Such are not shepherds at all. Wherever the people of God are not properly fed, or where they become malnourished, a most serious circumstance exists. Solemnly Jesus told the apostle to whom, He gave the keys of the kingdom of heaven, “Feed My lambs . . . Feed My sheep . . . Feed My sheep” (Matt 16:19; John 21:15-17). That very apostle wrote to the shepherds of the people of God, “Feed the flock of God which is among you” (1 Pet 5:2). Paul told the elders of Ephesus, “feed the church of God, which He hath purchased with his own blood” (Acts 20:28).
This is a word that needs to be declared in our time. Where the flock is not being fed, the godly must rise up and insist that it be done faithfully and effectively. If there is a refusal to do it, they need to leave that place and go where they can be nourished. I do not know how any person could successfully defend a refusal to do this – particularly since it is a matter concerning which the King has spoken.
SPEAKING BOLDLY IN THE LORD
“ . . . speaking boldly in the Lord . . .” Other versions read, “speaking boldly with reliance upon the Lord,” NASB “speaking boldly for the Lord,” NIV “taking heart in the Lord, “ BBE “speaking boldly about the Lord,” CJB “speaking boldly, confiding in the Lord,”: DARBY “dealing confidently in the Lord,” DOUAY “spoke openly concerning the Lord,” MRD “speaking out courageously for the Lord,” NET “preaching fearlessly in the Lord,” NJB “preaching boldly about the grace of the Lord,” NLT “quit themselves boldly, with the help of the Lord,” PNT “speaking boldly with the help of the Lord,” TNT “speaking freely and relying on the Lord,” WEYMOUTH “continued to speak with courage from the Lord,” WILLIAMS “speaking fearlessly in the Lord,” MONTGOMERY and “speaking freely and fearlessly and boldly in the Lord.” AMPLIFIED
The word “boldly” is translated from a word having the root meaning “to bear oneself boldly or confidently.” As used in this text, it means “to use freedom in speaking, be free-spoken; to speak freely,” THAYER “acting with an attitude of openness that comes from freedom and lack of fear,” FRIBERG “speak boldly or freely; have courage,” UBS “speak boldly or freely; have courage,” LOUW-NIDA and “speak freely, openly, fearlessly; express oneself freely.” GINGRICH
This is a word that perfectly comports with the nature of life in Christ Jesus. It involves speaking with the confidence that is gendered by faith and hope, and a freedom that has resulted from a purged conscience. There is an openness because of the absence of the fear of man, and a frankness that is driven by a persuasion of the truth and the support of the heaven.
This is not the kind of thing that can be taught, or learned from books and study. It is not characterized by the kind of confidence that comes from merely being acquainted with the subject being addressed – although that condition surely exists. Notwithstanding, a thorough familiarity with the matter being expounded cannot remove the fear of man, or enable one to confidently wade into the raging sea of opposition.
This kind of boldness comes from being more persuaded of the help that comes from heaven than the resistance that comes from men. It flows out of the persuasion that “the truth of the LORD endureth for ever. Praise ye the LORD” (Psa 117:2). It also springs forth from a hope that anchors the soul, assuring the individual of the ultimate triumph of the truth and the reward of the Lord.
Here Paul and Barnabas continued to stabilize the saints in the face of growing opposition, not fearing the opposition of their enemies. It was as though the battle was set in array, and they took up the weapons of their warfare, putting on whole armor of God, and taking the sword of the Spirit, leading and encouraging the saints. They labored while they were in the furnace, and continued in the face of hostility.
THE LORD GAVE TESTIMONY
“ 3b . . . which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands.”
Paul and Barnabas were called and separated to a special work by the Holy Spirit (Acts 13:2). Owing their faithfulness to their mission, and the good handling of the Word of God, the Lord gave undeniable testimony to the reality of what they said.
THE LORD GAVE TESTIMONY TO HIS WORD
“ . . . which gave testimony unto the word of His grace . . .”
Gave Testimony
Other versions read, “was bearing witness,” NKJV “confirmed,” NIV “attested,” NJB “proved,” NLT “kept affirming,” ISV “continued to bear testimony,” AMPLIFIED and “made it plain. PHILLIPS
The idea is that God established before the hearers that the message being preached by Paul and Barnabas was the truth. They had faithfully represented what God had said, and He buttressed it with visible confirmation.
Although it refers immediately to the twelve apostles, Mark 16:20 – the last verse of that book – refers to the same kind of testimony: “And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.” Keep in mind that in this instance, Barnabas was not an apostle of Christ, yet God confirmed his word.
The Word of His Grace
The description of the message being preached is worthy of extended consideration – “the word of His grace.” Other versions read, “the message of His grace,” NIV “the message of His love and kindness,” CJB “the message about His good will,” GWN “all they said about His gift of grace,” NJB “about the grace of the Lord,” NLT “about how God forgives sin,” IE and “His gracious message.” WILLIAMS
The word of salvation is essentially a message of Divine beneficence. It is not the declaration of a new law, or a new way of life, as ordinarily perceived. He has made a way where there was no way (Heb 10:20). He has provided for raising people up from death in trespasses and sins (Eph 2:1-2). He has, through His own power, and by His own Son, “put away sin” (Heb 9:26). Through Christ Jesus He has “destroyed” the devil (Heb 2:14), and blotted out “the handwriting of ordinances that was against us, which was contrary to us” (Col 2:14). A reconciliation between the world and God has taken place, and it only has to be received (2 Cor 5:18-10).
While it is true that, for those who are in Christ Jesus, there is “grace to help in time of need” (Heb 4:16), the phrase “the word of His grace” concentrates on “the salvation which is in Christ Jesus with eternal glory” (2 Tim 2:10). While Jesus is certainly present to help His people in their difficulties, that is not the focus of His grace. There are higher purposes that are also being served. A few statements from Scripture will confirm that this is the case.
➪ SAVED THROUGH GRACE. “But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they” (Acts 15:11).
➪ JUSTIFIED BY GRACE. “Being justified freely by His grace through the redemption that is in Christ Jesus” (Rom 3:24).
➪ STANDING BY GRACE. “By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God” (Rom 5:2).
➪ THE GIFT OF RIGHTEOUSNESS BY GRACE. “But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many . . . they which receive abundance of grace and of the gift of righteousness . . .” (Rom 5:15,17).
➪ MADE RICH BEFORE GOD. “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes He became poor, that ye through his poverty might be rich” (2 Cor 8:9).
➪ MADE ACCEPTED. “To the praise of the glory of his grace, wherein He hath made us accepted in the beloved” (Eph 1:6).
➪ THE AGES TO COME TO TESTIFY OF THE GREATNESS OF SALVATION BY GRACE. “That in the ages to come He might show the exceeding riches of His grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph 2:7-8).
➪ EVERLASTING CONSOLATION AND GOOD HOPE. “Now our Lord Jesus Christ Himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace” (2 Thess 2:16).
➪ THE RECEPTION OF FAITH AND LOVE. “And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus” (1 Tim 1:14).
➪ MADE HEIRS, “That being justified by his grace, we should be made heirs according to the hope of eternal life” (Titus 3:7).
“The word of His grace” is a message that pertains to the extrication of men from bondage to sin, giving them a new nature, and preparing them for glory. If men choose to depart from this emphasis, they will at once distort the grace of God, either seeing no fundamental need for it, or majoring on things that are not related to the display of grace in the ages to come.
SIGNS AND WONDERS GRANTED BY THEIR HANDS
“ . . . and granted signs and wonders to be done by their hands.” Other versions read, “miraculous signs and wonders,” NIV “signs and miracles,” CJB Perform miracles and do amazing things,” GWN “do great miracles,” LIVING and “signs and marvels.” WEYMOUTH
Even those given the gift of “working miracles” (1 Cor 12:10), could not do them at will. Miracles have always been wrought according to Divine discretion. There have even been long periods during which godly men existed, yet no miracles were done (Judges 6:13). There have also been mighty men of God who “did no miracle,” like John the baptist (John 10:41). There were also places that were so permeated with unbelief, that Jesus Himself “could do no mighty work” (Mk 6:5). It is said of Christ’s work in His own country, “And He did not many mighty works there because of their unbelief” (Mat 13:58). Accenting the use of Divine discretion, it was written of one occasion during which the Son of God Himself was ministering, “and the power of the Lord was present to heal them” (Lk 5:17). Also, when the apostles were gathered together with the disciples for prayer – men through whom great miracles had been done (Acts 2:43) – they prayed that God would “grant that signs and wonders may be done by the name of Thy holy child Jesus” (Acts 4:30).
Similarly, in the text before us, the accent is placed on God’s will. He “granted signs and wonders to be done.” Other versions read, “enabling,” NIV “causing,” BBE “giving,” DARBY “having them perform,” GWN “He wrought by their hands,” MRD “allowing,” NJB “He helped them,” IE and “permitting,” WEYMOUTH
The word “granted” is translated from a word meaning, “of one’s own accord to give one something,” THAYER “of what is given by a person in superior position to one in subordinate position,” FRIBERG and “allow, permit, place, put.” UBS
Owing to the nature of their message, together with the circumstances in which they found themselves, the Lord granted, or permitted, Paul and Barnabas to do “signs and wonders” – things that were outside the realm of natural laws. Keep in mind that Barnabas was not an apostle, and yet signs and wonders were granted to be done through his hands as well. By saying “by their hands,” it is suggested that the imposition of their hands was involved, although that may not have been true in every case. The point is that they did the works, and it was very evident they did them, else there would be no point to saying God was giving testimony to the word of grace which they were preaching.
The obvious lack of power in the church of our day may very well be directly related to the spurious message that it is too often delivered to the people. By spurious message, I mean a message that has not been determined and sent forth by God Himself – a message that does not have Christ in His redemptive role at the heart of the proclamation. When the church is more noted for its political stance, social involvements, philanthropic works, etc., what need is their for any Divine testimony concerning their word?
The Kingdom of God, Driven by the Will of God
In the Kingdom of God, His will forms the circumference within which God works. In this day of salvation, He is working through Jesus Christ, who is administering the Kingdom, and by the Holy Spirit. Everything that is being done by the Lord is within the bounbaries of God’s will, which is “good, and acceptable, and perfect” (Rom 12:2). This is why no member of the body of Christ, regardless how gifted they are, or what position they occupy within the body, can function strictly in accord with their own will. Jesus Himself removed all question about this when He said, “I can of Mine own self do nothing: as I hear, I judge: and My judgment is just; because I seek not Mine own will, but the will of the Father which hath sent Me” (John 5:30).
This means than any Divinely empowered work is preceded by:
➪ The understanding that the work cannot proceed from the self-will of the individual: “I can of Mine own self do nothing.”
➪ There must be discerning hearing: “as I hear.”
➪ Judgment, or discretion, is involved: “I judge.”
➪ Judgment must be right, or righteous: “My judgment is just.”
➪ The individual must not be seeking his own will: “I seek not Mine own will.”
➪ It is the will of the Father that is to be sought “but of the Father.”
➪ The worker must have sent where He seeking to work by God: “the Father which hath sent Me.”
No individual is free to go about the work of the Lord while adopting principles that conflict with those by which the Head of the church operates. The Holy Spirit intercedes for us “according to the will of God” (Rom 8:26). Christ died to deliver us from this present evil world “according to the will of God” (Gal 1:4). Our adoption as children to God by Jesus is “according to the will of God” (Eph 1:5). All of this has been revealed, and therefore ought to be abundantly apparent.
Yet we live in a religious society in which the church itself often has difficulty with God’s will being primary, and to which all other things are unqualifiedly subject. This is precisely what has given rise to questions like: “Why do good things happen to bad people?” “Why do bad things happen to good people?” and “Why doesn’t God answer my prayers?” It is why people say they are angry with God. Even more importantly, it is why the Christian community is riven with divisions – doctrinal divisions, for it is what they teach that divides them. This is in glaring contradiction of the solemn summons: “be perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10). And again, “Fulfil ye my joy, that ye . . . of one mind” (Phil 2:2). And again, “Finally, be ye all of one mind . . .” (1 Pet 3:8).
In our text, Paul and Barnabas were of one mind, and spoke the same thing. Not only were they of one mind with one another, but with the Lord also, which brought Him into the scenario.
THE CITY WAS DIVIDED
“ 4 But the multitude of the city was divided: and part held with the Jews, and part with the apostles.”
Although the truth unites those who believe it, it divides those believing ones from those ho do not believe. It is wrong to engage in any effort that is calculated to avoid the divisive nature of the truth – like compromising the message, or neutralizing it with words that appeal to those with no heart for the truth.
Jesus once said, “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household” (Matt 10:34-36). Solemnly Jesus told His disciples, “For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law” (Luke 12:51-53).
The division was not an end of itself, but was the appointed means of distinguishing between “the children of the kingdom” and “the children of the wicked one” (Matt 13:38). Jesus said His sheep hear His voice, and refuse to follow a stranger (John 10:5).
During Christ’s ministry, when He “dwelt among us” (John 1:14), he often caused division among the people.
➪ “So there was a division among the people because of Him” (John 7:43).
➪ “Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them” (John 9:16).
➪ “There was a division therefore again among the Jews for these sayings” (John 10:19).
It should not surprise us, therefore, when those whom He sent into the world also caused division by the word that they preached.
THE MULTITUDE OF THE CITY WERE DIVIDED
“But the multitude of the city was divided . . .” Other versions read, “the people of the city were divided,” NIV “the residents of the city were divided,” NRSV “the population of the city was divided,” NET “the mass of the city’s people was divided,” MONTGOMERY and “But the great mass of the people of the city were divided in their opinions.” PHILLIPS
Iconium was the capital city of Lycaonia, a region that was approximately twenty miles from east to west, and about thirteen miles from north to south. The population of the region, and of the city of Iconium in particular, is not known – at least I can find no figures. However, I assume that, because of Iconium’s status as capital of the region, a considerable number of people must have dwelt there. When, therefore, we read “the multitude of the city” being divided, we are to understand that an impressive number of people were involved. Keep in mind that from within the city, a “multitude both of the Jews and also of the Greeks believed.”
It is apparent that Paul and Barnabas had been diligent to fill the city with their doctrine, like the early disciples filled Jerusalem with the same teaching (Acts 5:28). Behold the power of the truth of the Gospel, that an entire city was noted for being divided over its acceptance. Paul and Barnabas had become so prominent in the region that they were the men over which the entire city was divided.
Place this along side of the reputation of the average group of professing Christians in our time. Remember, that the uniqueness of Paul and Barnabas was the message that they were preaching. It was not their political stance, or stand on social issues, or some other means of distinguishing one body of people from another.
PART HELD WITH THE JEWS
“ . . . and part held with the Jews . . .” Other versions read, “sided with the Jews,” NKJV “on the side of the Jews,” BBE “sided with the unbelieving Jews,” CJB “indeed held with the Jews,” DOUAY “were for the Jews,” GWN “supported the Jews,” NJB and “agreed with the Jewish leaders.” LIVING
This is a remarkable statement, indicating that the Jews had spread their venom throughout the city, and that Paul and Barnabas, together with those who were following them, had spread the word extensively also.
I doubt that holding with the Jews involved a direct repudiation of the Gospel. It rather appears to me that they joined the Jews in tagging Paul and Barnabas as trouble makers who had brought dissension into the city. We know from other accounts that this was the kind of report the Jews raised against those who were preaching the Gospel (Acts 16:20; 17:6; 28:22).
PART WITH THE APOSTLES
“ . . . and part with the apostles.” Other versions read, “the emissaries,” CJB “Paul and Barnabas.” IE Every other version that I have (forty) read “the apostles.”
It is certain that the reference is to Paul and Barnabas – and yet Barnabas was not an apostle, as ordinarily perceived. He was not an “apostle” in the sense of being placed as such in the church, for he, along with Saul, had been separated by the Holy Spirit for a special work (Acts 13:2). At this point, they were the apostles of the Holy Spirit, being send forth by Him. This is confirmed by a later reference them, with Barnabas’ being named first, as he was when the Spirit called them: “the apostles Barnabas and Paul” (Acts 14:14). These are the only two references to anyone other that the “twelve apostles” and Paul being referred to by that title. This indicates that Paul and Barnabas were still on the mission to which the Holy had called them, and for which they had been separated.
As a passing note, there is a line of reasoning that says signs and wonders were given to validate the words of the apostles of Christ alone. This is based on a statement made in Hebrews 2:3-4: “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will?” That this is not intended to mean that was the exclusive experience of the apostles of Christ is apparent from the examples of Stephen (Acts 6:8), Philip (Acts 8:6), and the chapter we are now reviewing, in which the words of both Paul and Barnabas were accompanied with signs and wonders of confirmation. Further, this latter evidence extended over a period of time. “Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands” (Acts 14:3).
While this may appear a relatively minor point, it is significant to me because of how I had been taught in the schools, and by the leaders of the movement to which I belonged. There was a very deliberate and strong teaching that represented God, Christ, and the Holy Spirit, working exclusively through the apostles directly commissioned by Christ. This included a position concerning being baptized with the Holy Spirit, which experience was said to have been only for the apostles. Yet, in the tenth chapter of Acts, we have the testimony of Peter himself that this is what occurred at the house of Cornelius, causing him to recall what Jesus had said on the matter (Acts 11:16-17).
This erroneous view constrained some to say that God no longer worked in a miraculous manner – that this was something intended only for the beginning of th church. This was based on the words “at the first” in Hebrews 2:3. However, that text does not say only at the first! Much of the teaching to which I refer was intended to confirm that those who emphasis miracles and being baptized in the Holy Spirit were wrong. That this emphasis is wrong cannot be denied. However, opposing arguments should be characterized by integrity and sound reasoning.
If it appears as though I have strong feelings on this matter, it is because that is precisely the case. I am offended that such an erroneous teaching penetrated so deeply into my reasoning.
My experience has confirmed to my spirit the absolute wrongness of a denominational approach to the truth, where official positions are developed and perpetrated just as though they were given by God. I am glad to maintain a hearty grasp of the truth, regardless of the messenger who brings it to me. I am also glad to abandon erroneous teaching with zeal, regardless of the individual who perpetrates that teaching. I find that many souls have had the same experience as myself, though it did not come in precisely the same form.
AN ASSAULT WAS MADE BY THE GENTILES, JEWS, AND RULERS
“ 5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them . . . ”
What is now described takes place after Paul and Barnabas had “spent a considerable time” NIV in Iconium. During that time they were “speaking boldly” of the grace of God, with the Lord confirming their words by granting “signs and wonders to be done by their hands” (4:3). We assume that the time was measured in terms of days, as opposed to “a whole year” Barnabas and Saul spent in Antioch (Acts 11:26), the “year and six months” Paul spent in Corinth (Acts 18:11), and two-to-three years he spent in Ephesus (Acts 19:10; 20:31). Our text suggests a somewhat shorter stay.
AN ASSAULT WAS MADE
“And when there was an assault made both of the Gentiles, and also of the Jews with their rulers . . .” Other versions read, “a violent attempt,” NKJV “an attempt was made,” NASB “there was a plot afoot,” NIV “there was made an onset,” ASV “made a move,” CJB “planned to attack,” NAB “decided to attack,” NLT “there was a purpose,” YLT “a plot to incite a mob,” LIVING “tried to hurt,” IE “a hostile movement was made,” WEYMOUTH “there was a movement,” WILLIAMS and “a hostile movement arose.” PHILLIPS After sufficient time was spent stabilizing the saints and filling the area with the knowledge of the Gospel, opposition against Paul and Barnabas became more formal and aggressive. A planned attack was developed that involved both the Gentiles and the Jews “with their rulers.” This was precisely the same thing that took place years before, and miles away, in the city of Jerusalem. That time it was against the Lord’s Christ Himself: “For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together” (Acts 4:27). Now. The people from another area have the same response to the Christ’s messengers as men did to Him. That is because “as He is,” so were they “in the world” (1 John 4:17).
The hostility and aggressiveness of the enemies of God bears the characteristics of the devil himself, who motivates them. He is set to “make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Rev 12:17). He moves people to develop stratagem against the people of God. David expressed such opposition in the thirty-eighth Psalm: “They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long” (Psa 38:12). And again he wrote, “The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah” (Psa 140:5).
TO USE THEM DESPITEFULLY
“ . . . to use them despitefully.” Other versions read, “to abuse,” NKJV “to mistreat,” NASB “to maltreat,” NIV “to molest,” RSV “to treat them shamefully,” ASV”to make an attack on them,” BBE “to assault,” CSB “to use them contumeliously,” DOUAY “to do them violence,” GENEVA “to insult them,” MRD “to do them violence,” PNT “to put them to shame,” TNT “to use them despitefully,” YLT and “molest [Paul and Barnabas].” AMPLIFIED
The word “despitefully” is translated from a word meaning, “to be insolent; to behave insolently, wantonly, outrageously . . . to act insolently and shamefully toward one (so even Homer), to treat shamefully . . . of one who injures another by speaking evil of him,” THAYER “act to invade the sphere of another to his hurt,” FRIBERG “treat disgracefully, insult, mistreat,” UBS “to be abused, to be insulted, to suffer outrages,” LEH “treat in an arrogant or spiteful manner, mistreat, scoff at, insult.” GINGRICH
This type of treatment covered everything from speaking against Paul and Barnabas, misrepresenting them, withdrawing social privileges from them, and even beating and abusing them. The word suggests that these reproaches were planned, and specific strategies developed to carry them out. Like Pilate and Herod joined to conspired against Jesus (Lk 23:12), so the Gentiles and the Jews joined in an aggressive opposition to Paul and Silas.
AND TO STONE THEM
“ . . . and to stone them . . . ”
The ultimate aim of these enemies was not merely to make life miserable for Paul and Barnabas, but to take their lives from them – “to stone them.”
Stoning was a form of capital punishment ordained under the Law of Moses. Those so punished included the following.
➪ Idolaters (Lev 20:2; Deut 17:2).
➪ Those who enticed others to idolatry (Deut 13:6).
➪ Blasphemers (Lev 24:10; 1 Kgs 21:10).
➪ Those who broke the Sabbath (Num 15:32).
➪ Fortune tellers and soothsayers (Lev 20:27).
➪ False prophets (Deut 13:6).
➪ Those who had shared in anything that had been cursed (Josh 7:25).
➪ Disobedient sons (Deut 21:18).
➪ A bride who was not a virgin (Deut 22:20-21).
➪ A man who seduced a bride-to-be (Deut 22:23).
Other nations also employed this method of capital punishment, including the Greeks, Spaniards, and Persians. During the Middle Ages, Germany practices stoning. McCLINTOK & STRONG’S With the Jews, this was the ordinary mode of execution (Ex 19:13; Lev 20:27; Josh 7:25; Lk 20:6; Acts 7:58; 14:5).
All of this confirms that the unbelieving Jews rallied the Gentiles together with them to do away with Paul and Barnabas. They did this because they were unable to negate what they were saying, or neutralize their influence in the city.
HATED BY THE WORLD
This is a classic example of the hatred the world has for the people of God – especially for those who declare the word of the Lord. There is a very real hostility of unbelievers against believers, and only the Lord can subdue the outbreak of it. It is totally unreasonable, because believers are not seeking to do harm, or destroy, any other people. Yet, the unregenerate are threatened by the presence of the godly, and therefore seek to rid themselves of their influence.
God’s people must not be ignorant of this hatred, or set out to reduce it by a compromising stance. Both Jesus and the apostles spoke of this hatred, telling the people it ought not cause them to marvel.
➪ “And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved” (Mat 10:22).
➪ “Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake” (Luke 6:22).
➪ “If the world hate you, ye know that it hated me before it hated you” (John 15:18).
➪ “I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world” (John 17:14).
➪ “Marvel not, my brethren, if the world hate you” (1 John 3:13).
This hatred will be proportionate to one’s witness to the truth, and is owing to the hostility of the carnal mind against God Himself (Rom 8:7). Conversely, it is the result of being a friend of this present evil world (James 4:4).
WHEN THEY WERE AWARE OF IT
“ 6 They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about . . .”
Here we will behold how the Lord directs His people, and some of the involvements of one’s steps being ordered of the Lord.
WHEN THEY WERE AWARE OF IT
“They were ware of it . . .” Other versions reads, “became aware of it,” NKJV “found out about it,” NIV “the apostles learned of it,” NRSV “got news of it,” BBE “understanding it,” DOUAY “knew it,” MRD “realized it,” NAB “apprised of it,” WEB “having become aware,” YLT “got wind of it,” MONTGOMERY “aware of the situation,” AMPLIFIED and “they got to know about it.” PHILLIPS
You may be sure that the enemies of Paul and Barnabas did not intend for them to know of their plotting, and their intention to put them to death. Notwithstanding, the Lord is “Head over all things to the church” (Eph 1:22), and manages the affairs of His people, working all things together for their good – both immediate and ultimate (Rom 8:28).
Speaking of the unveiling of evil intentions Solomon wrote, “Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter” (Eccl 10:20). That is, God will make known intentions as it is appropriate to His working. In this case, the news got to Paul and Barnabas that the Gentiles and Jews were involved in an aggressive conspiracy against them.
We have records of other plots that were made known to the people of God.
➪ “And after that many days were fulfilled, the Jews took counsel to kill him: but their laying await was known of Saul. And they watched the gates day and night to kill him” (Acts 9:23-24).
➪ “But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still” (Acts 17:13-14).
➪ “And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul . . . And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul. Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him. So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee” (Acts 23:12-18).
SAFETY OFTEN DEPENDS ON ALERTNESS
God’s people cannot afford to wander through life in a kind of spiritual stupor, unaware of what is happening around them. There are dangers and snares to be avoided, and we must be alert to them. We are therefore admonished, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pet 5:8). Believers are also exhorted, “Therefore let us not sleep, as do others; but let us watch and be sober” (1 Thess 5:6). And again, “Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ” (1 Pet 1:13).
One of the jeopardies of the age in which we live is the staggering number of distractions that confront us. There are whole generations that live their lives in complete isolation from reality, spending all of their time indulging in various forms of entertainment and self-indulgence. If some great catastrophe was about to happen, they would never know it, for they have retreated into their own private world of fantasy and delusion. This has also crept into the church. There is now a form of purported worship in which a person actually becomes insensitive to the realities of spiritual progress and warfare. In this religious delusion, the moment is everything, and eternity is nothing.
Unbeknown to the perpetrators of this spurious approach to religion, a certain naivete is being developed that makes the soul spiritually simple. People subjected to this kind of teaching begin to imagine that they live in a moral and spiritual vacuum, and thus become disarmed and vulnerable to the devices of the wicked one. They approach life in an overly-simplistic manner that diminishes the need for faith, and gives the advantage to the adversary.
There is a sense in which a person is not safe beyond the level of their own awareness. Had Paul and Barnabas been simplistic in their approach to life, they would probably never have known about the plots of their enemies. Enamored with what appeared to be institutional success, they would have fallen into the nets that were spread for them. However, praise the Lord, this was not their manner, and thus they were delivered from the plots that were against them.
THEY FLED
“ . . . and fled . . .” Other versions read, “went in flight,” BBE “escaped,” CJB “departed and fled,” MRD “went off for safety,” NJB and “left that town.” LIVING
The word “fled” is translated from the Greek word kate,fugon, which has the following lexical meaning: “flee away, flee for refuge,” THAYER and “to flee for safety,” LOUW-NIDA
We must not view this flight as a mere attempt to save their lives. It was rather an effort to further preach the Gospel, carrying out the work to which the Holy Spirit had called them. We know that it was not Paul’s manner to count his life dear unto himself (Acts 20:24). It was his mission that compelled him, not longevity in this world. Of course, one of the requisites for serving the Lord is hating one’s own life in this world (Lk 14:26). John saw a vision of those who “loved not their lives unto death” (Rev 12:11).
The Words and Example of Jesus
I do not doubt that they were aware of the words Jesus Himself delivered to His disciples where He first sent them out. “And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord” (Mat 10:22-24). Confirming that the disciple is to conduct himself as his Master, Jesus departed from regions in which enemies sought to take His life. “After these things Jesus walked in Galilee: for He would not walk in Jewry, because the Jews sought to kill Him” (John 7:1). Again it is written, “Therefore they sought again to take Him: but He escaped out of their hand, and went away again beyond Jordan into the place where John at first baptized; and there He abode” (John 10:40). And again, “Then from that day forth they took counsel together for to put Him to death. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with His disciples” (John 11:53-54).
However, when the time came for Christ’s death, a time that had been appointed by God Himself, Jesus returned to Jerusalem, the citadel of Jewry (Matt 21. Commencing with the triumphal entry, Jesus was again in the presence of His enemies, and would remain there until His betrayal, arrest, and crucifixion. He did this because this was His enemies “hour” (Lk 22:53).
Until this time, two things took place.
➪ First, working through the circumstances, His enemies were frustrated in their attempts to take Him, because His hour had not yet come. It is written: “Then they sought to take him: but no man laid hands on him, because his hour was not yet come” (John 7:30). And agin, “These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come” (John 8:20).
➪ Second, because Jesus refused to “tempt” the Lord, He did not walk unwisely, putting Himseslf in circumstances that would provoke the enemy to be aggressive before the appointed time. He therefore withdrew when it was appropriate. This also displayed the Divine manner of not remaining where there is not a hunger and thirst for the Living God.
This same manner of thinking is seen in the conduct of Paul and Barnabas.
The Higher View
Viewed from the higher vantage point, the work of Paul and Barnabas in Iconium, at least for the time, had come to a close. That is the only reason their opponents were successful in marshaling the people against them. It is written in the Psalms, “Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain” (Psa 76:10). The idea is that God controls the wrath of men so that it cannot break out of its appointed bounds. The Lord uses the wrath of men to accomplish His own purposes – as in the cases of Pharaoh and Nebuchadnezzar. But when that wrath interferes with Divine objectives, it is subdued and controlled from heaven, so that the purposes of men cannot be carried out as they desire.
For example, when the Jewish leaders opposed Christ, they were powerless to carry out their designs until the time appointed for Christ’s death had arrived. Even then, they could not proceed one millimeter past the Divine appointment, but only fulfilled what was purposed in heaven (Acts 2:23; 4:26). The rest of their wrath was restrained. That is how the Lord works. It is why it is written, “Wherefore let them that suffer according to the will of God commit the keeping of their souls to Him in well doing, as unto a faithful Creator” (1 Pet 4:19).
There are circumstances from which we must flee, or run. Lot escaped from Sodom (Gen 19:17-23). Jacob fled from Esau (Gen 35:7). Joseph had to flee from Potiphar’s wife (Gen 39:7). David fled from Saul (Psa 57:1). Although he did not fear the wrath of the king, Moses wisely fled from Pharaoh (Ex 2:15; Heb 11:27). Joseph. Mary, and the Holy Child were forced to flee to Egypt (Matt 2:13). Jesus told His disciples when they were persecuted in one city, to flee to another (Matt 10:23). Saul was forced to leave Damascus (Acts 9:26). Paul and Barnabas were expelled the th coasts around Antioch (Acts 13:50). Certain Jesus, including Aquila and Priscilla, were forced to leave Rome (Acts 18:2).
There are times when the appropriate action is to flee, removing oneself from the area of harm. Blessed is that person who is able to recognize such times and take the appropriate action.
LYSTRA, DERBE, AND CITIES OF LYCAONIA
“ . . . unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about . . .”
Lystra and Derbe were not as far from Iconium as Iconium was from Antioch. In fact, Lystra was only 5-8 miles from Iconium, whole Iconium was about 75 miles from Antioch. From this we see that the hostility against Paul and Barnabas that was raised in Iconium did not spread far at the first. There were some sheaves of spiritual wheat to be reaped in that area, therefore Paul and Barnabas remained in the general territory.
This area, according to historians, was a physically dry and arid domain, without refreshing streams, and subject to cooler temperatures. But it was also a spiritually arid realm that required the refreshing rain of the Gospel. Undaunted by the opposition they had faced in Iconium, Paul and Barnabas continue in their preaching ministry. They had “the spirit of faith,” and therefore speak. As it is written, “we also believe, and therefore speak” (2 Cor 4:13; Psa 116:10).
THERE THEY PREACHED THE GOSPEL
“ 7 And there they preached the gospel.” Other versions read, “they were preaching the Gospel,” NKJV “they .continued to preach the Gospel,” NASB “they continued to preach the good news,” NIV “they continued proclaiming the good news,” NRSV “went on preaching the good news there,” BBE “they kept evangelizing,” CSB “they were announcing the glad tidings,” DARBY “Spread the good news there,” GWN “told the Good News there,” IE and “kept telling the good news.” WILLIAMS
The word “preaching” is translated from the Greek word euvaggelizo,menoi, which means “to bring good news, to announce glad tidings.” THAYER The tense of the verb indicates extensive and continual activity. Their message was news, as compared with procedures and methodologies. It was an announcement, as compared with a recommendation. It was something that was told, as compared with a response to various inquiries concerning life in this world. It was a proclamation, as compared to a formula. Paul and Barnabas did not come as problem-solvers, or consultants, or counselors. They came as proclaimers – those who had a message to affirm that was fundamentally good. They did not come to start a work for the needy. Their mission was not to get the children off the streets, or fight against social injustices. It is not that such things are wrong of themselves. Rather, they are not what Jesus came to do, and they are not what was addressed in His atoning death and justifying resurrection. The Gospel is a message that will, if believed and obeyed, move men to be considerate and charitable among their peers. However, the issue in the message of the Gospel is the relation of men with God.
In our current Christian environment, the meaning of the word “Gospel” is scarcely known. Some imagine that it is the Scriptures themselves, so if a person preaches from the Bible, whether from Moses, Solomon, or other text, “the Gospel” is considered to have been preached. Others believe that the Gospel is the details of what is required for a person to be saved. Still others have heard the definition that was common among those with whom I companied. It was said, “The Gospel consists of facts to be believed, commands to be obeyed, and promised to be received.” All of those points are certainly true, but they emphatically do not comprise the Gospel.
In this day of salvation, it is the message itself that moves men to inquire about salvation, and to pursue those who have an understanding of it. The Holy Spirit uses the message to penetrate the hearts of men, exposing their thoughts and intents. It is the message through which the “door of faith” is opened (Acts 14:27), as well as “the door of hope” (Hos 2:15).
Although it is a bit cumbersome, it will be helpful to note what is said to have actually been preached to this point in the book of Acts. I provide this information in order that it can be compared with the ordinary concept of preaching. Keep in mind that this preaching produced the results recorded in this record. It was all centered outside of man himself, focusing on what the Lord had done and will do. Let it be clear that a man-centered gospel is “another gospel” (2 Cor 11:4; Gal 1:6). By “man-centered gospel,” I mean a message that makes humanity the heart of the matter. In such a case, the well being of men in this world is set forth as the fundamental advantage.
PETER
➪ The fulfillment of the prophecy of Joel (2:16-21; Joel 2:28-32).
➪ Jesus was a Man publically approved by God (2:22).
➪ Jesus was delivered up by the determinate counsel and foreknowledge of God (2:23a).
➪ The Jews crucified Jesus through wicked hands, but God nullified their judgment (2:23b).
➪ God raised Jesus from the dead, loosing Him from the pains of death (2:24a).
➪ It was not possible for Jesus to be held by death (2:24b).
➪ 3The prophecy of David was fulfilled in Christ’s resurrection (2:25-31; Psa 16:8-11).
➪ God raised Jesus from the dead (2:32).
➪ Jesus shed forth the Holy Spirit (2:33).
➪ Jesus has fulfilled the prophecy of David concerning being seated at the right hand of God (2:33-35; Psa 110:1).
➪ God has made Jesus both Lord and Christ (2:36).
➪ The God of Abraham, Isaac, and Jacob glorified His Son Jesus (3:13a).
➪ The Jews delivered up Jesus, denying Him when Pilate was determined to let Him go – yet God raised Him up (3:13-15).
➪ Faith in Jesus’ name gave perfect soundness to a man who was lame from his mother’s womb (3:16).
➪ In Jesus God fulfilled what He had foretold in the prophets (3:18).
➪ Sins can be blotted lout, and times of refreshing come from the presence of the Lord (3:19).
➪ God will send Jesus, whom the heavens will retain until all the words of the prophets have been fulfilled (3:20-21).
➪ In Jesus, God has fulfilled the prophecy of Moses concerning a coming prophet (3:22; Deut 18:15-18).
➪ Whoever does not hear Jesus will be destroyed from among the people (3:23; Deut 18:19).
➪ All the prophets from Samuel foretold the times of Christ (3:24).
➪ According to His promise to Abraham, God raised up Jesus and sent Him to bless the people in turning them away from their iniquities (3:25-26).
➪ Jesus is the Stone whom the builders rejected, yet God made Him the Head of the corner (4:11; Psa 118:22-23; Isa 28:16y).
➪ There is salvation in none other but Jesus (4:12).
➪ God raised up the Jesus the Jews hanged on a tree (5:30).
➪ God exalted Jesus to give repentance and the forgiveness of sins (5:31).
➪ In the Temple and from house to house, they preached Jesus Christ (5:42).
➪ Peter and John “preached the word of the Lord” to the Samaritans (8:25).
➪ God accepts those in every nation who fear Him and work righteousness (10:35).
➪ God sent the message of preaching peace by Jesus Christ (10:36a).
➪ Jesus is “Lord of all” (10:36b).
➪ God anointed Jesus with the Holy Spirit and power (10:38a).
➪ Jesus went about doing good, and healing all who were oppressed of the devil (10:38b).
➪ The Jews slew Jesus and hanged Him on a tree, but God raised Him from the dead (10:39-40a).
➪ Following His resurrection, God showed Jesus openly, but only to selected witnesses (10:40b-41).
➪ Jesus commanded His disciples to preach and to testify that He had been ordained by God to judge the living and the dead (10:42).
➪ The prophets gave witness that whoever believed in Jesus would receive remission of sins (10:43).
STEPHEN
➪ The God of glory appeared to Abraham, giving Him the promise or future blessing (6:2-8).
➪ The patriarchs sold Joseph into Egypt, but God was with him, giving him favor in the eyes of Pharaoh, and raising him to prominence in the land, thereby providing for Israel’s sustenance and development (6:9-16).
➪ When the time of the promise or Israel’s deliverance drew nigh, the people began to grow and multiply, and were finally delivered from Egypt through the hand of Moses, who himself was raised in Egypt, and God sustained them in the wilderness for forty years (6:17-36).
➪ God promised Moses He would raise up a Prophet (6:37).
➪ God tolerated Israel’s wayward ways in the wilderness, confirming they were fundamentally hard hearted (6:38-44).
➪ When Israel came into Canaan, God drove out the Gentiles before them, giving them the land (6:45).
➪ Solomon built a Temple for the Lord, even though it was not intended to be the permanent habitation of God (6:46-50).
➪ Israel continued to be stiff-necked, rejecting God’s Savior (6:51-53).
THOSE SCATTERED BY PERSECUTION
➪ They went “everywhere, preaching the word” (8:4; 11:19).
➪ Preached the Lord Jesus (11:20).
PHILIP
➪ Philip “preached Christ” in the city of Samaria (8:5).
➪ Preached the things concerning the kingdom of God (8:12).
➪ Preached Jesus to the Ethiopian eunuch (8:35).
PAUL
➪ Preached that Christ was the Son of God (9:20).
➪ Proved that Jesus was “very Christ” (9:22).
➪ Paul, with Barnabas, preached the word of God (13:5).
➪ God chose Abraham, Isaac, and Jacob, exalted the people who came from them, and delivered them from Egypt (13:17).
➪ God endured the wayward manner of the Israelites in the wilderness (13:18).
➪ God destroyed seven nations who occupied Canaan, and gave their land to Israel (13:19).
➪ God gave Israel Judges, King Saul, and King David 13:20-22).
➪ God raised up Jesus as David’s promised Seed (13:23; 2 Sam 7:12-16).
➪ John the Baptist prepared the way for Jesus by preaching the baptism of repentance (13:24-25).
➪ Through Jesus, the word of salvation was sent to Israel (13:26).
➪ Even though the Scriptures were read every day in their synagogues, Israel rejected Jesus, fulfilling what was written of Him by hanging Him on a tree, and placing Him in a sepulcher (13:27-29).
➪ God raised Jesus from the dead, and He was seen by witnesses for many days, confirming He was alive (13:30-31).
➪ Declared glad tidings that the promise God made to the fathers was fulfilled in Jesus, guaranteeing that the sure mercies of David could be experienced (13:32-37).
➪ Through Jesus is preached the forgiveness of sins (13:38).
➪ By Jesus, all who believe on Him are justified from all things (13:39).
➪ It was necessary that the word of salvation first be preached to the Jews (13:46a).
➪ They turned to the Gentiles, because God commanded that the light of the Gospel be shined upon them (13:46b-47).
➪ The word of the Lord was published throughout the region of Antioch (14:49).
➪ Preached the word of God’s grace in Iconium, with the Lord testifying to its truth by granting signs and wonders to be done through Paul and Barnabas (14:3).
BARNABAS
➪ Exhorted believers to cleave to the Lord with purpose of heart (11:23).
You will search in vain for a message that centered in the personal, domestic, social, or political problems of humanity. What God had done was consistently the heart of what was proclaimed.
AN EXCELLENT REPRESENTATION
The instances of preaching that have been reported thus far are an excellent representation. A variety of places, regions, and people, have been placed before us.
➪ CITIES. Jerusalem (5:28), Samaria (8:5), Damascus (9:27), Lydda (9:32), Caesarea (10:24), Joppa (9:42), Salamis (13:5), Paphos (13:6), Antioch (13:14), Iconium (14:1), Lystra (14:6), Derbe (14:6).
➪ LOCATIONS. Judaea, Samaria, and Galilee (9:31), cities (8:46), a desert (8:26; 14:6), Saron (9:35), Cyprus (13:4), Pisidia (13:14), Lycaonia (14:6).
➪ PLACES. The Temple (2:46; 5:20), synagogues (6:9; 9:20; 13:5; 14:1), houses (5:42; 10:22), a chariot (8:29-31), a deputies residence (13:7).
➪ GROUPS OF PEOPLE. Jews and Greeks (14:1), Gentiles (10:45; 13:42), Samaritans.
THINGS TO BE CONSIDERED
A careful perusal of these records will confirm the total absence of specialized ministries, social involvements, domestic solutions, and similar things, that are so common in our time. There is no involvement in the personal affairs or problems of the people. Aside from a daily ministration to believing widows (6:1), and the determination to send relief to the poor saints in Jerusalem (11:29), there is no strictly philanthropic work reported. It is certainly not that such activities are unlawful, nor do I suggest they were totally absent. However, they were not the focus of the spread of the Gospel. They were not set forth as a means of getting the people’s attention, or breaking through to them. It is the priority and promotion of such activities that is questionable, not their existence. In other words, in our time, the preaching of the Gospel has actually been upstaged by activities that require no spiritual understanding or proclamation of “the glorious gospel of the blessed God” (1 Tim 1:11).
Furthermore, it ought to be abundantly evident that those who preached did not deliver a message that was conducive to exploitation. No one could build a career or institution on what was preached. No one promoted themselves, or even the body of believers they represented. It was spiritually unique, but did not have the traits required to promote purely fleshly interests. It is quite possible to read this book, and yet miss all of this because of the acceptance of sectarian views – views that throw a veil over the heart.
CONCLUSION
The spread of the Gospel during the first half of the first century is remarkable – particularly when compared with the efforts of the twentieth century church. Assuming that the brethren from other nations who were converted on the day of Pentecost eventually returned to their native lands, and taking into consideration the scattering of believers during the persecution that arose because of Stephen, together with the ministry of the apostles and other prophets and evangelists, the Gospel was declared in a geographical area approximately 2,200 miles east to west, and 950 miles north to south.
All of this was done without the technologies and modes of travel that are available to the church today. There was obviously something about that early church that differed vastly from the highly structured religious organizations of our day. Here are several considerations that I have pondered concerning that difference.
➪ The people had been genuinely converted, and possessed new hearts and spirits.
➪ The believers were united, being joined together with the same mind and the same judgment.
➪ Their lives were less cumbered with the affairs of this world.
➪ To the point of our text, professional religious people, while dominant in Judaism, had not yet come into the church.
➪ There was a greater familiarity with the Scriptures.
➪ A pure Gospel was preached that was not tainted with the traditions of men.
➪ Those who preached the Word were sensitive to the Lord, and could be directed by Him.
➪ The preachers and teachers were not driven by a desire to correct society, but were rather motivated by the greatness of the message they had received.
➪ They were convinced of what men were by nature, and what they could be by the grace of God.
➪ There was a greater awareness of what took place when Jesus took away the sins of the world.
➪ They were persuaded that God was with them.
➪ They had a prevailing confidence and assurance of the presence and power of the Lord.
➪ They were not seeking a position in the church, but were keenly aware of the one that had been assigned to them.
➪ They were not seeking to be popular with men.
➪ They did not count their own lives dear to themselves, but willingly denied self.
There are other things to be considered, but this will suffice to confirm that something of staggering proportions has taken place within the church since the time of our text. Its lack of power and commitment stares us in the face, and cannot be denied. The professing church has grown accustomed to vacillating and uncommitted church members, mediocre preaching, Scriptural illiteracy, and unanswered prayers. It now leans heavily upon the wisdom of men, and takes pleasure in the approval and accolades of those who give no evidence of identity with God through Christ. Jesus has now been upstaged by everything from scholarship to those who create the kind of programs and methodologies that please men.
What we are seeing in the book of Acts is the display of very real spiritual life. This is the kind of life that is produced when the Father and the Son take up Their abode in those who love Jesus and keep His words (John 14:21,23). There is no reason to imagine that the principles of spiritual life have changed, or that God now operates according to differing principles. This is life as it really is.