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.

“^14:8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: ⁹The same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, ¹⁰Said with a loud voice, Stand upright on thy feet. And he leaped and walked. ¹¹And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. ¹²And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. ¹³Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. ¹⁴Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, ¹⁵And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: ¹⁶Who in times past suffered all nations to walk in their own ways. ¹⁷Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. ¹⁸And with these sayings scarce restrained they the people, that they had not done sacrifice unto them. ¹⁹And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. ²⁰Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.” (Acts 14:8-20)

Continuing in the work to which the Holy Spirit had called them, Paul and Barnabas remain in the area of Asia Minor (southern part of modern Turkey), filling the area with the Word of God. We are being exposed to the faithfulness of those who are characterized by their “work of faith, and labor of love, and patience of hope” (1 Thess 1:5), with their “work of faith” being fulfilled “with power” (2 Thess 1: 1 1). Their efforts were not the result of human strategies or plans. They were rather the direct result of a Divine calling, and the participation of the brethren in Antioch in that calling.

The record of the initiation of this work is important to note, for it provides us with a perspective of the manner in which the work of the Lord is carried out.

➪ The calling took place in a church where “certain prophets and teachers” were present (13:1).

➪ The calling was made known while the church “ministered to the Lord, and fasted” (13:2a).

➪ The calling, issued by the Holly Spirit, was specific, calling for the separation of Barnabas and Saul for the work unto which He had called them (13:2b).

➪ The church sent them forth to the work after they had fasted and prayed, laying their hands on them (13:3).

The work of the Lord is done within a spiritually cultured environment, where some level of spiritual maturity exists, and insightful leaders are present. This is a surrounding in which there is an acute consciousness of God, as well as unquestioned commitment to Him. This is an environment in which the Lord can make Himself and His will known.

From the outset of the call of the Spirit, Paul and Barnabas proved themselves to be faithful ministers.

➪ Upon being called and set apart by the brethren in Antioch, they departed to the island of Cyprus (13:4).

➪ When they arrived on the island, they immediately began preaching the Gospel (13:5).

➪ Upon being called by the deputy of the island to hear the Word of God. They faithfully delivered it, even shutting down a certain sorcerer who sought turn away the deputy from the faith (13:12).

➪ Departing from Perga, Paul and Barnabas went to Antioch of Pisida, where they powerfully preached the Word (13:14-41).

➪ When certain Gentiles asked to hear more of the Word, these servants faithfully delivered it to them, exhorting them to continue in the grace of God. The word of God was published throughout the entire region (13:42-49).

➪ After being expelled from that region, Paul and Barnabas headed for Iconium, leaving the disciples in Antioch filled with joy and with the Holy Spirit (13:50-52).

➪ Arriving in Iconium, they faithfully preached the word again. They remained in Iconium for a long time, speaking boldly in the Lord (14:1-3).

➪ When they were finally forced to leave the area, they went to Lystra, where they faithfully continued to minister the Word (14:4-7).

Stewards are required to be faithful – and there are no exceptions. “Moreover it is required in stewards, that a man be found faithful” (1 Cor 4:2). Other versions read, “found trustworthy,” ^NASB“prove faithful,” ^NRSV“does just what his Master tells him to do,” ^LIVING“fidelity is what it required,” ^WEYMOUTHand “faithful [proving himself worthy of trust].” ^AMPLIFIED If the Lord grants insight to the steward, he must proclaim it. If he is commanded to feed the sheep, he must feed them. If he is required to preach the word instant in season and out of season, that is precisely what he must do.

In one of His parables, Jesus spoke of an unfaithful steward as someone who could “be no longer steward.” The knowledge of this inevitability moved the steward to take special measures to secure his position (Lk 16:2-8). In the end, unfaithful, slothful, and unprofitable servants will thrust from the presence of the Lord. The action is described in words that shake the lethargic soul. “And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth” (Matt 25:30). “But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellowservants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth” (Mat 24:48-51). Unfaithful stewards are referred to as “wicked and slothful servants” (Matt 25:26).

Those who go about the ministry of the Word with a mind to please the people, or to build an institution, have been recalcitrant in their stewardship. They have failed to meet the requirement of a steward, which is absolute faithfulness to the Master who gave them their stewardship. That is not an excusable situation.

Paul and Barnabas are examples of faithful stewards – fulfilling their ministry in the face of opposition, always mindful of the One who commissioned them, and of the care of His people.

The faithfulness of a steward is demonstrable – i.e., it is seen in his response to the various circumstances confronted in his ministry. Paul cited several of these circumstances, showing that he had remained a faithful and approved steward through them. He referred to this as “approving ourselves as the ministers of God” (2 Cor 6:4-10).

Paul’s faithfulness as the steward of God was also seen in the following, as recorded in 2 Corinthians 4:2.

The point is that faithfulness is confirmed in the crucible of experience, whether favorable or unfavorable, pleasant or unpleasant. Men are not called to labor for the Lord in a kind of vacuum, where they are insulated from trouble and difficulty. That is not the circumstance under which our Lord ministered when He was among men, and it is not how His stewards are sent forth.

Oh, this is a matter that must be seen in our text. I have known many a person whom I felt was called to work for the Lord who fell beneath the weight of circumstance. They left the work like John Mark, when he departed from the mission, returning to Jerusalem from Perga – choosing to do so in the middle of the work (Acts 13:13). Like Demas, they forsook the work of the Lord because of their love for the world (2 Tim 4:10).

Not only are we being subjected to the history of the church, we are beholding how the work of the Lord is carried out by faithful stewards. We are witnessing the power of a devoted heart, and the stamina that is produced by cleaving to the Lord with purpose fo heart. May the record whet your appetite to be found faithful!

My prayer is that the necessity of faithfulness and consistency will be perceived by you, and that you will set your face steadfastly toward the Jerusalem than is above. Even then, the course you are called to navigate will be difficult and challenging, requiring all of your heart, soul, mind, and strength. Without that spiritual posture, you will simply not be able to finish the course, and will be dashed upon the rocks of despair.

Oh, being a Christian is serious business, because when you are “added to the Lord” (Acts 5:14), you are placed in His body, precisely where the Lord intends (1 Cor 12:18). You have been given something to do, and you are expected to do it. Further, just as in the case of Paul and Barnabas, you will be given everything that is required for the work – however, those supplies will be dispensed only within the context of absolute and unwavering faithfulness.

In our text, Paul and Barnabas will enter Lystra. Upon entering Lystra, they confront a man cripple from his mother’s womb, who listened to what Paul was saying. Paul, perceiving that the man had faith to be healed, shouted for him to stand on his feet. The man immediately leaped up and walked. This set in motion a series of circumstances that would confirm the character of both Paul and Barnabas. They would be put to the test concerning the receiving of undue honor, and the experience of hostile and aggressive opposition. In both cases, they will prove themselves to be men of God. They will not alter their message, nor will they cease to teach and preach.

This text confirms the management and control of the work of the Lord from heaven, and the inability of the foe to thwart Divine determinations. Of course, all of that is realized through faith. Furthermore, faith can only be maintained in an environment of faithful activity – fighting the good fight of faith, putting on the whole armor of God, and being “blameless as the steward of God” (Tit 1:7).

As soon as Paul and Barnabas entered into Lystra, the text indicates they began preaching. This time the details of what they said, and their specific location, are not provided. Rather, a specific incident is chronicled, together with the impact that it had upon the people of that region.

“And there sat a certain man at Lystra . . .” The Greek word from which “man” is translated is avnh.r, and means “an adult male.” ^THAYERIt is often used to denote a married man, emphasized someone of mature years. This accentuates what was involved in this man having never walked. His feet had been impotent for sufficient time for all of the muscles and ligaments to have deteriorated beyond repair.

“. . . impotent in his feet, being a cripple from his mother's womb, who never had walked . . .” Other versions read, “never having had the power of walking,” ^BBE“never been able to walk,” ^GWNand “never walked in his life.” ^NJB

The Scriptures contain a record of genuine miracles. They ought to play a prominent role in the formation of our ideas about miracles. To the point of our text, here is an overview of some of those miracles, particularly where specifics are given. There are also clusters of miracles where specifics are not given (2:43; 5:12; 6:8; 8:6; 14:3).

➪ People were brought to Peter on beds and couches, sick folks, and those vexed with unclean spirits, and they were all healed (5:15-16).

With the exception of raising Dorcas from the dead and the apostles and Peter being delivered from prison, these were all public miracles. Even in the exceptions, confirmation of the unseen miracles was established among the people. In all of the instances, the cases were hopeless. It was not possible that what was wrought by God could have been accomplished in any other way, or by any other means. This is the case throughout the Scriptures.

A considerable amount of the modern day emphasis on the miraculous bears very little similarity to the signs and wonders recorded in Scripture. This by no means suggests a Divinely ordered cessation of miracles. It rather reveals the nature of the apostasy that exists in our time. Often, what is represented as the work of God Almighty is being represented as flawed, inefficient, and bearing a remarkable resemblance to the ordinary and the works of men.

“The same heard Paul speak . . .” Other versions read, “listened to Paul as he spoke,” ^NASB“listened to Paul as he was speaking,” ^NIV“giving ear to the preaching of Paul,” ^BBE“listened to Paul preaching,” ^NJB“listening as Paul preached,” ^NLT“heard Paul preach,” ^TNT“listened to one of Paul’s sermons,” ^WEYMOUTHand “He was listening to Paul as he talked.” ^AMPLIFIED

The Greek word from which “speak” is translated is lalou/ntoj\. The lexical meaning of the word is, “to emit a voice make oneself heard; hence to utter or form words with the mouth, to speak,” ^THAYER“to speak as with a message,” ^FRIBERG“preach, proclaim,” ^UBS“to proclaim.” ^GINGRICH

➪ The word is used of focused speaking – such as the teaching of our Lord (Matt 9:18; 12:46; 13:3,33; 23:1).

➪ The preaching of the apostles when first sent out by the Lord (Matt 10:19-20).

➪ The preaching of the apostles following Christ’s enthronement in heaven (Acts 4:1,20,29,31; 5:20).

➪ Stephen’s preaching (Acts 6:10), the preaching of Peter and John in villages of the Samaritans (Acts 8:25).

➪ The request of the Gentiles in Antioch to have Paul preach the Gospel to them (Acts 13:42).

The word employed here does not emphasize the content of what was said, but the lifting up of the voice to make the message known. In other words, Paul was not holding a casual conversation with someone which this lame man overheard. Rather, Paul was engaged in the a public proclamation. The content of his message is not given, and there really is no need for us to have that information. We already know that Paul limited his speaking to matters pertaining to the salvation of God. He certainly was not delivering a political discourse, or rehearsing some of his personal experiences. Elsewhere he identified his preaching as consistently declaring “all the counsel of God” (Acts 20:27), and “witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come” (Acts 26:22).

Our text says the lame man “heard” Paul speaking. The word translated “heard” means “to attend to . . . consider what is or has been said . . . understand and perceive the sense of what is said.” ^THAYERThis was not a casual hearing, but one in which what Paul was saying was actually being grasped by the man. We know this is the case by the words that follow.

Our times are marked by a decided reduction in the ability of people to hear the truth with interest and discernment. A kind of religion is being hawked that moves people to view the Word of God as either altogether irrelevant, or nothing more than something novel. This posture is what has enabled religious entertainers to make inroads into the professing church. It is what has given rise to the growing interest in, what is erroneously called, “praise and worship.” However, after all has been said and done, the surfacing of faith in the book of Acts is always the result of hearing insightful preaching (Acts 4:4; 8:12; 10:45; 11:20-21; 13:12,48; 14:1). And, as if the examples are not enough, we are categorically taught that faith comes by means of hearing the preaching of the Gospel by a person who has been sent by God (Rom 10:14-17).

“ . . . who steadfastly beholding him, and perceiving that he had faith to be healed . . .”

As has already been confirmed, Paul was perceptive of his audience. Other preachers manifested this quality as well. This perception moved the speakers to speak in a certain manner, and with a particular focus.

Other versions read, “observing him intently,” ^NKJV“fixed his gaze upon him,” ^NASB“looked directly at him,” ^NIV“observing him closely,”^CSB“stared intently at him,” ^NET“looking straight at him,” ^NLT“looking steadily at him,” ^WEYMOUTH“watched him closely,” ^ISVand “looking him straight in the eye.” ^PHILLIPS

The attentiveness of this man caused him to stand out to Paul, and he focused upon him. Something of Paul is revealed in this action. First, it is obvious that he sought for indications of interest. Second, he was not seeking the approbation of men, else he would have given his attention to influential or leading people. This was a lame men, and probably without any social prominence. Yet, his interest in the Word of the Lord distinguished him to Paul. This is a consistent quality in those who have spiritual understanding and are motivated by “the spirit of faith.” When the preacher has insight into the things of God, and himself has imbibed and is living by the Word he preaches, he is at once drawn to those who have an interest in that word.

Religious opportunists have other priorities, and therefore frequently ignore those who have a compelling interest in and love for the truth. This is a most serious circumstance. I do not know if it is possible to give a satisfactory assessment of the spiritual retardation that is directly traceable to the failure of professed preachers and teachers to detect and focus upon those who desire the truth. I know that during my formative years, when I first saw the magnitude of the truth, it was exceedingly difficult to find a teacher who could assuage my thirst, or gave any evidence of wanting to do so. The truth of the matter is that I was among a body of people who had little or no interest in the truth, which made those whose hearts craved the truth appear to be nothing more than temporary and impractical zealots.

Those who are able to peruse the religious environment with some measure of discernment know that most church programs are not tailored for those who have a compelling interest in the truth, desire to perfect holiness in the fear of the Lord, or are seeking a city which has foundations, whose Builder and Maker is God.

However, this was not true of the proclaimers of truth who are mentioned in Scripture. Their message awakened a fervent quest in those who loved the truth, and the speakers had an intense interest in them.

We do not know the size of the audience to whom Paul was speaking. The fact that he fastened his eyes upon this lame man indicated that he was not the only one there.

Here is a most remarkable statement. As Paul steadfastly beheld this man, he perceived “he had faith to be healed.” Other versions read, “had seen that he had faith to be made well,” ^NASB“saw that he had faith to be healed,” ^NIV“seeing that he had faith to be made whole,” ^ASV“saw that the man believed he could be made well,” ^GWN“knew that he had faith to live,” ^MRD“saw that he had faith to be cured,” ^NJB“realized he had faith to be healed,” ^NLTand “saw that the man believed that God could heal him.” ^IE

This is another statement of Scripture that affirms the existence of certain factors are necessary healing: “he had faith to be healed.” Other qualifying statements pertain to the ultimate Worker, the Lord Jesus Christ.

➪ On one occasion, when Jesus was preaching in the wilderness, there was “a certain day” when “there were Pharisees and doctors of the law sitting by” while He was teaching. They had come “from every village of Galilee, and Judea, and Jerusalem.” It is said of that occasion, “and the power of the Lord was present to heal them” (Lk 5:17).

➪ The Spirit also mentions the inhibiting power of unbelief in the matter of miraculous works. “And He could there do no mighty work, save that He laid his hands upon a few sick folk, and healed them. And He marveled because of their unbelief. And He went round about the villages, teaching” (Mark 6:5-6). Matthew says of that occasion, “And he did not many mighty works there because of their unbelief” (Matt 13:58).

➪ THE WOMAN WITH AN ISSUE OF BLOOD. “ . . . Thy faith hath made thee whole” (Matt 9:22).

➪ A WOMAN WITH A VEXED DAUGHTER. “ . . . O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour” (Matt 15:28).

➪ BLIND BARTIMAEUS. “And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way” (Mark 10:52).

➪ A LEPER. “And he said unto him, Arise, go thy way: thy faith hath made thee whole” (Luke 17:19).

➪ THE WOMAN WHO ANOINTED HIM. “And he said to the woman, Thy faith hath saved thee; go in peace” (Luke 7:50).

This was not always the case with those who were healed. The impotent man who was healed at the pool of Bethesda was not told of his faith – Jesus simply healed him. The man did not know who Jesus was (John 5:5-11). The same was true of the blind man whose eyes were anointed with clay, and was told to wash in the pool of Siloam. He did not know who Jesus was, but believed after he was healed (John 9:35-38).

Circumstances like these accent the spiritual sensitivity of Paul in seeing this man had “faith to be healed.” The enablement to know this doubtless came from heaven, even though there might have been some outward indications of keen interest.

“Said with a loud voice, Stand upright on thy feet. And he leaped and walked.”

Saying one has faith and acting upon it are two different things. Because real faith is “substance” and “evidence,” it can move a person to confidently act upon it. A person who merely thinks it possible that one believes this or that cannot do what Paul said. Doubt will keep a person from speaking in such a manner for fear of embarrassment.

Remember, this is in a public arena, not in private quarters where the outcome would not be known. Before the people, Paul shouts out “with a loud voice.” Other versions read “called out,” ^NIV“called out in a loud voice,” ^NAB“shouted,” ^IEand “shouted aloud,” ^WILLIAMSThe language indicates that the man was at a distance from him. Thus Paul lifts up his voice, and publicly calls out to the man. It was a shout of faith. It was a confident cry, and was in no sense an experiment.

This man had been “cripple from his mother’s womb, who never had walked.” His feet were no doubt reduced in size, shriveled because of the atrophy of his muscles. However, Paul is speaking according to faith, not sight. He does not ask the man to stretch his feet out and attempt to move them. He calls for the totally unreasonable, the impossible – something beyond all reason. “Stand upright on thy feet!” Other versions read, “Stand up straight on your feet,” ^NKJV“Get up on your feet,” ^BBE“Get to your feet–stand up!” ^NJB“Get up on your feet and stand erect,” ^WILLIAMSand “Stand erect on your feet.” ^AMPLIFIED

This poor man’s feet had never had any power – he was “impotent in his feet,” without strength in his feet,” ^NKJV“could not use his feet,” ^NRSVand “had no power in his feet.” ^WEYMOUTH Yet, with a public shout, Paul commands him to get up on those powerless feet, and stand upright, with the weight of his body being supported by his feet. No one was asked to stand by to support him. Paul himself did not extend his hand to the man as Peter did to the crippled man at the Gate Beautiful (Acts 3:7). However, Paul had perceived that this man “had faith to be healed,” and faith never fails. In faith, as Jesus Himself said, “all things are possible to him that believeth” (Mk 9:23). Now, we will see if the man has faith.

The man responds instantly, for that is what faith – real faith – does. “And he leaped and walked.” Other versions read, “leaped up and began to walk,” ^NASB“jumped up and began to walk,” ^NIV“sprang up and began to walk,” ^NRSVand “leaped to his feet and started walking.” ^LIVING

The word “leaped” is translated from a word meaning “to spring up,” ^THAYER“of quick movement,” ^FRIBERGand “to jump into the air.” ^LOUW-NIDAIt indicates a rapid and energetic movement in which this man suddenly jumped to his feet, suggesting that he even jumped up and down on his formerly impotent feet. He did not get up gingerly, testing out the strength of his feet, nor did he call for some assistance. He did, indeed, have “faith to be healed,” just as Paul had perceived.

The text says that he also “walked” – a man who had never once walked in his entire life. The word “walked” indicates that the man moved about freely, with no inhibitions, and with perfect freedom. He did not limp, nor did he require something to assist him in his walking. Ordinarily, even if a person who was paralyzed for something less than a lifetime, some type of therapy would be required to teach the person how to walk. No such assistance was required for this man.

There is a healing of the soul. David once cried out, “LORD, be merciful unto me: heal my soul; for I have sinned against Thee” (Psa 41:4). Peter once referred to this healing, when commenting on the nature of salvation. “Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls” (1 Pet 2:24-25). It is not uncommon to hear men using this text to justify the view that bodily healing was in the atoning death of Christ. That view is wrong for several reasons.

➪ First, the healing of above reference is categorically said to relate to Christ bearing our sins in His body – not our diseases. Nowhere is it affirmed that Jesus died for our sicknesses. His death is consistently associated with our sins (Rom 5:8; 1 Cor 15:3), and that He died “for the ungodly,” not the sick (Rom 5:6).

➪ Second, disease and infirmity did not separate men from God, and hence did not require the atoning death of Christ. Isaiah’s reference to Jesus bearing our sicknesses is categorically said to have been fulfilled with Jesus healed the sick during His ministry. “When the even was come, they brought unto Him many that were possessed with devils: and He cast out the spirits with His word, and healed all that were sick: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses” (Mat 8:16-17; Isa 53:4).

➪ Third, the redemptive accomplishments of Christ are not related to the beatings that He endured prior to the cross. Redemption relates exclusively to what took place when Jesus was on the cross (1 Cor 1:17-18; Eph 2:16; Phil 2:8; Col 1:20; 2:14; Heb 12:2).

The individual whose soul is healed, or who is born again, regenerated, or made a new creation, is able to instantly do things that he could never do before. There is not so much as a syllable of Scripture that suggests those who are “joined unto the Lord” (1 Cor 6:17) begin tapering off in the committing of sin. There is no gradual cessation of sin. Saul of Tarsus, for example, immediately ceased from persecuting the church. This contradicts the psychological approach to moral recovery that has become common in many churches, but it is nevertheless the truth.

Spiritual immaturity does not have to do with continuing to live in sin in a kind of declining stance. It rather refers to growing up into Christ, apprehending the truth, and bearing fruit unto God. This distinction has been successfully obscured by the unlawful marriage between religion and psychiatry – which marriage is a form of adultery and unfaithfulness to Jesus.

The doctrine of Scripture, if it is perceived, will lead people to this conclusion.

➪ FREEDOM. “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36). “Being then made free from sin, ye became the servants of righteousness” (Rom 6:18).

➪ SIN LOSES ITS DOMINION. “For sin shall not have dominion over you: for ye are not under the law, but under grace” (Rom 6:14).

➪ IN CHRIST, SIN IS UNREASONABLE. “How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom 6:2-4).

➪ THE TUTELAGE OF GRACE. “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (Titus 2:11-12).

➪ THE LEADING OF THE SPIRIT. “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God” (Rom 8:13-14).

Just as surely as that lame man leaped and walked, so those who are in Christ Jesus can walk in newness of life – from the very moment of their new birth. Their growth will be seen in the scope of that walk, but at no point does newness of life leave the individual vulnerable to sin and the devil.

The church has fallen on hard times when it becomes convinced that being freed from the dominion of sin is a process that extends over a period of time. Those who lead people to believe that they must learn to manage sin are leading them astray. It is not sin that is managed, but the flesh, or the old man. From the very start, we are to keep under our body and bring it under subjection (1 Cor 9:27). As we grow in our apprehension of the truth, we will define sin more precisely, to be sure. However, once a thing is known to be sin, the person in Christ is free from its dominion, and is under no obligation to commit it. As it is written, “Therefore, brethren, we are debtors, not to the flesh, to live after the flesh” (Rom 8:12).

No child of God can say they “have no sin” (1 John 1:8), or that they have no further need for an Advocate with the Father (1 John 2:1). However, those who confess their sin to God, as they are enjoined to do (1 John 1:9), will not say to God that they were powerless, and could not avoid committing sin. Woe to that person who teaches the people of God to be content to live with their sin, imagining that, through some form of regimentation, they will eventually gain the victory over their vices! That is not Gospel, but is delusion, and a most serious one at that!

“ ¹¹And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.”

It is of interest to see how the people reacted to the healing of this crippled man. He was apparently known to the citizenry, like the man who was healed at the Temple gate (Acts 3). He was not a visitor in those parts, but someone who was well known to the inhabitants of Lystra.

“And when the people saw what Paul had done . . .” All of the versions read the same, affirming that the people “saw what Paul had done,” or “saw what Paul did.” They did not see what Paul and Barnabas had done, but what Paul had done.

This was similar to what occurred on the day of Pentecost. When Peter stood up with the eleven, it was his voice that was lifted up as he delivered the word to the people. Also, when the multitude inquired of Peter “and the rest of the apostles” what they should do, it was Peter who delivered the word to them (Acts 2:14-40).

Again, when Peter and John went up to the Temple and confronted a lame man. Both Peter and John were present, but Peter was the one through whom the work was done (Acts 3:1-8). The healed man responded by clinging to both Peter and John, knowing the work involved them both, though it was wrought through Peter. Also, when the people took note of what had happened, Peter said “Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?” (Acts 3:12).

When Peter and John went down to Samaria in order that the people might receive the Holy Spirit, they laid “their hands on them and they received the Holy Spirit.” When Simon the sorcerer saw this, he sought to purchase the ability confer the Holy Spirit by the playing on of his hands, it was Peter who rebuked him, announcing that he had “neither part nor lot in this matter” (Acts 8:18-22).

The same type of response will be reported in this instance. Two men will be present, standing together, yet one will be the chief speaker or spokesman. This is a Kingdom manner that is worthy of note. There is a unity in the body of Christ that allows one person to speak for the whole, and to so with the complete and obvious support of the others.

“ . . . they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.”

As with the rest of the world, this area no doubt understood Greek, which was the universal language. Yet, they also retained the use of their native language. This was a common practice, as is evidenced on the day of Pentecost. There were people then present who had native tongues in which they spoke, and they understood the Greek tongue as well, and possibly the Hebrew tongue also. It is assumed that Paul had spoken to the lame man in the Greek language. However, it is also possible that, through the Spirit, he had spoken to him in his own native tongue. When Paul said to the Corinthians, “I speak in tongues more than ye all,” it is assumed that he was referring to his public ministry outside of the gathering of believers, and not to a private practice. I do not doubt that in his travels he often spoke in the language of the people.

So, in this text, a body of heathen people concluded that the gods had come down to visit them. They knew that something had happened that could not be accounted for by any purported law of nature or aptitude of man.

They thought the gods had come down to them “in the likeness of men.” It is interesting that this is the precise way in which the entrance of Jesus into this world is described: “But made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men” (Phil 2:7). It is arresting to consider that this heathen culture saw one miraculous work and concluded they had been visited by “the gods,” while the Jews witnessed the multitudinous miracles of Jesus, and thought of Him as a fraud, delivering Him to be crucified. In fact, it was on His claim of being “the Son of the Blessed” that He was arraigned and found guilty of blasphemy (Mk 14:61-64). In this charge, the Jewish leaders stooped to a level beneath that of the heathen of our text.

This is a significant passage that provides a kind of snapshot of the world. There was a general acceptance of the existence of Deity, and of visitations and even Divine retribution. During the time of Jonah, estimated to have been around 900 BC, there was an acute awareness of Deity. During Jonah’s attempt to run from the presence of the Lord in a ship, a storm arose on the sea. When the captain of the ship learned that Jonah was sleeping, he said to him, “What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not” (Jonah 1:6). All heathen nations had “gods,” persuaded of the existence of Deity. Foolishly, they fashioned their gods after their own conceptions (Rom 1:22-25).

Later, on a barbaric island, when Paul was bitten by a snake, the barbarians reasoned, “No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live” (Acts 28:4).

Though flawed in their concepts of God, the heathen were not atheists. They did not question the existence of God, or that He visited men. Their understanding was something less than perfect, to be sure, but they did confirm that man has a natural consciousness of God. Paul stated the case in this way: “For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: (Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another)” (Rom 2:14-15).

The existence of the conscience confirms that men know they are answerable to someone higher than themselves, for there is no other explanation for its existence. If men judged themselves strictly by their own developed values, there would be no condemning or approving conscience, for all they would have to do is change their values, and their conscience would bother them no longer. The conscience is evidence of man’s creation by God.

The existence of fear is also the confession that there are things men cannot control. Before men sought to deify the human mind, these things moved men to think of Deity, even though their conclusions were flawed.

Formalized or codified atheism is something that came into being late in human history – as late as the fifth century. Of course, living as though there is no God – practical atheism – has been a blight upon humanity all along. David wrote, “The fool hath said in his heart, There is no God” (Psa 14:1; 53:1). Living as though there is no God is a state of mind that compels the sinner to impose his own wishes upon his heart, so that he lives in complete disregard of the awareness of God – an awareness that is resident in every man by nature. It is as though he attempts to deify himself, living as though no person existed but himself. This is the result of the remarkable aggressiveness of unbelief.

The impact of “the Enlightenment” upon our society is staggering to consider. Unlike the people of our text, a considerable percentage of modern society do not default in their thinking to a consideration of Deity. The tendency is so pronounced that even among professing Christians, men are sought in the hour of crisis instead of God. In fact, professional religion has made a practice of providing man-made solutions that are represented as doing things that Scripture affirms come only from God: i.e. a change of character, or making one closer to God. Also, there is a kind of derision registered when anyone suggests that calamities may be a token of Divine judgment, or times of benefit a blessing from God. Even many professing Christians recoil at the idea of Deity intruding into the affairs of men. This is a sad circumstance, and confirms a level of spiritual death that is staggering to consider.

However, this is not the place to dwell on such a morose subject. I must move on with the text.

“ ¹²And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.” “Jupiter” and Mercurius” are the Latin forms of Greek terms “Zeus” and “Hermes.” These were the Roman names for Greek gods of reference, which they adopted as their own gods when they conquered Greece, as foretold by Daniel (Dan 2:31-40).

The significance of the work that was wrought by the hands of Paul is seen in the response of the people. They felt the gods had come down to them in the likeness of men – not just any god, but two of the most significant ones.

“Jupiter” was known to the Greeks as Zeus. This god is also mentioned in the nineteenth chapter, which records Paul’s experience in Ephesus. There the people referred to an “Image,” or statue, they thought “fell down from Jupiter” (Acts 19:35). In the Greek religion, Zeus, was chief deity of the pantheon, a sky and weather god who was identical with the Roman god Jupiter. Zeus was regarded as the sender of thunder and lightning, rain, and winds, and his traditional weapon was the thunder-bolt. He was called the father (i.e., the ruler and protector) of both gods and men.

The statue of Zeus was one of the seven wonders of the world. According to accounts, the statue was located at the western end of the temple. It was 22 feet wide and some 40 feet tall . . . plated with gold and ivory, represented the god sitting on an elaborate cedarwood throne ornamented with ebony, ivory, gold, and precious stones . . . The figure's skin was composed of ivory and the beard, hair and robe of gold. Construction was by the use of gold and ivory plates attached to a wooden frame . . . the statue was moved by wealthy Greeks to the city of Constantinople where it survived until destroyed by fire in 462 A.D. ^{BRITANNICA ENCYCLOPEDIA}

Mercurius, or Hermes, was the herald, or messenger, of the olympian gods, and the son of Zeus. “In the Odyssey, however, he appears mainly as the messenger of the gods and the conductor of the dead to Hades. Hermes was also a dream god, and the Greeks offered to him the last libation before sleep. As a messenger, he may also have become the god of roads and doorways, and he was the protector of travelers.” ^{BRITANNICA ENCYCLOPEDIA}

The crowd called Paul Mercurius, or Hermes, because he was “the chief speaker.” Other versions read, “did most of the talking.” ^CJB“took the lead in speaking,” ^DARBY“the principal speaker,” ^NJB“the preacher,” ^TNT“the leader in speaking,” ^YLT“the main speaker,” ^IEand“led in the discourse.” ^AMPLIFIED

As used here, the word “to lead, I. e. a. to go before; to be a leader; to rule, command; to have authority over.” ^THAYERHere, the leadership was in regard to speaking (“speaker”). That is, he was the primary spokesman. Because the people viewed him as Hermes, the messenger of Zeus, they were viewing Paul as the primary spokesman for Deity – not merely first in the matter of sequence.

This assists us in understanding some things that Paul said regarding his speaking, as well as what some of his critics said of him.

➪ “For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect” (1 Cor 1:17).

➪ “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God” (1 Cor 2:1).

➪ “And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power” (1 Cor 2:4).

➪ “For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible” (2 Cor 10:10).

There are those who have represented Paul has being very clumsy in speech, perhaps even stuttering or stammering. Based upon this text, and his presentations before dignitaries such as Agrippa and Felix, I do not do not believe this was the case at all. Paul’s meaning is that he did not employ high sounding philosophical arguments and oratory – things greatly valued by the Greek and Roman world. In an obviously studied and disciplined effort, Paul employed reasoning that declared man to be a creation of God, and therefore accountable to God. He appealed to the cross of Christ, together with its various implications. He made no attempt to color the truth so as to make it more palatable, or diminish its weight to make it more attractive.

I seriously doubt that these Lycaonians would have associated Paul with the Hermes the chief messenger of Zeus if his speech was halting and clumsy. Nor would they have thought of him as the “chief speaker.” Not even the heathen associate deity with fumbling speech and halting manners. Much less should this be the case with those whose understanding of God has been shaped by the true Son of God Himself.

Now, we will see how men of God react when undue honor is given to them – how seriously they regard such things. It will be very apparent that they are not seeking honor for themselves.

“ ¹³Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. ¹⁴Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, ¹⁵And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein. . .”

When people are serious about their religion, whether deceived or illuminated, they act upon it. People who say they are serious about God, yet do not act upon what they profess, have misrepresented themselves. God has made men so the views they embrace constrain them do act in harmony with those views. If they fail to do this, their conscience becomes seared.

So it is in our text: those who were convinced of the deity of Jupiter and Mercurius, act upon that persuasion, convinced that the two men standing before them – Paul and Barnabas – are these gods, come down to them in the likeness of men.

“Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates . . .” Other versions read, “whose temple was in front of their city,” ^NKJV“whose temple was just outside the city,” ^NIVand“Then Jupiter’s Priest which dwelt before their city.” ^TNT

It is to be understood that the “priest of Jupiter” resided in the temple built for idol. It was that temple that was “before the city,” or at the entrance point. This suggests that Jupiter was the god that had been adopted by the city of Lystra, as Diana was the goddess embraced by the city of Ephesus (Acts 19:28). We do not know if this priest was actually present when the crippled man was healed through the hands of Paul. If the crippled man was positioned just inside the gate, then the priest was no doubt personally aware of what had taken place.

Other versions read, “brought bulls and wreathes,” ^NIV“took oxen and flowers,” ^BBE“bulls with flowery wreathes around their necks,” ^GWN“brought them cartloads of flowers and prepared to sacrifice oxen,” ^LIVINGand “brought garlanded oxen.” ^PHILLIPS

The plurality of the oxen suggests that the priest intended to offer one ox, or bull, to Paul, and the other to Barnabas. The historian Kuinoel states that it was the practice of these idolators to decorate the sacrifice with “ribbons and chaplets of flowers.” ^{ALBERT BARNES}

The fact that the priest brought the oxen to the gates suggests that is where Paul and Barnabas were speaking. Also, it probably was where the crippled man had been sitting. Some say there was a large square just inside the gates where people would congregate. Others view these “gates” as around the house where Paul and Barnabas were dwelling.

I see this as being the gates of the city, which would have been close to the temple from which the priest came. That also would account for “the people” who witnessed the healing of the crippled man (v 11).

“ . . . and would have done sacrifice with the people. . . .” Other versions read, “intending to sacrifice with the multitudes,” ^NKJV“wanted to offer sacrifice with the crowds,” ^NASB“he and the crowd wanted to offer sacrifices to them,” ^NIV“with the multitudes did wish to sacrifice,” ^YLTand “wanted to join the people in offering sacrifice.” ^AMPLIFIED

The picture is one of religious excitement, and not mere tumult. Convinced that Paul and Barnabas were the gods come down to them in the likeness of men, the people desired to sacrifice to them, and the priest of Jupiter brought oxen and prepared to join them.

All of this seems quite radical and superstition to a society that has no firm persuasion of Deity, or objects to any outward expression that acknowledges God. This certainly was an improper response, to state the case very mildly. However, there is something to be learned here. There really is no extent to which men will not go to serve a god they are persuaded exists. Their persuasion may be flawed to the core, and even worthy of condemnation, as in Romans 1:25. Their corrupted wills may have ignored the testimony of the true God in preference for their own ideas of Deity – ideas that allowed them to continue in their own willful ways. However, once persuaded of the reality of the imaginary deity, they acted in comportment with the deception they had embraced. The priests of Baal would publically leap on an altar and even cut themselves, crying out for some expression from their god (1 Kgs 18:28). The worshipers of Molech, contrary nature, would offer their children as a burnt offering to that false god (Lev 18:21;. 2 Kgs 16:3). Some who worshiped Diana, goddess of the Ephesians, were unashamed to shout out for the space of two hours, “Great is Diana of the Ephesians!” (Acts 19:34). And, what of some of our day, who stop to pray five times a day in honor to Allah, who is really no god at all? Or those who strap bombs to their bodies and become the means of killing a host of people in the hope of gaining the approval of the false god they worship?

How must it appear in the heavenly places when people who profess to be in Christ suppress any public expression of their professed faith. What of those who are unwilling to separate from the world, or yield to the requirements of the true God? Such people have stooped beneath the posture of the heathen. I do not doubt that the day of judgment will include the comparison of those who gave their lives for a false god, with those who said they believed in the true God, yet refused to give themselves wholly to Him.

“Which when the apostles, Barnabas and Paul, heard of . . .” Other versions read, “heard of this,” ^NIV“when this came to the ears of,” ^BBE“having heard it,” ^DARBYand “heard what was happening,” ^GWN

Note, this is the second time Paul and Barnabas are referred to as “apostles” (14:4,14). As noted before, they were apostles of the Holy Spirit, being send forth by Him (Acts 13:13:2). This does not exclude the fact that Jesus, as Head of the church, sent them out. However, the apostles of Jesus are referred to as “the twelve apostles” (Matt 10:2; Lk 22:44; Rev 21:14), and “the twelve” (Acts 6:2; 1 Cor 15:5). Paul also, as one born out of due season, was an “apostle of Jesus Christ” (2 Cor 1:1; Eph 1:1; Col 1:1; 1 Tim 1:1, etc). Here, Paul, together with Barnabas, is on a special mission, sent forth by the Holy Spirit. Unlike his apostleship from Jesus, this mission will be a temporary one, devoted to a work that will come to an end long before his departure from this world (Acts 14:26).

Being alert to their surroundings, Paul and Barnabas heard of the purposed sacrifice. We are not told how they heard, whether from the people, or through the priest himself who may have summoned them to the intended sacrifice. However they heard, two factors were present. First, the Lord was in the matter, directing His servants, and ensuring that no honor was given to them that contradicted what they were preaching. Second, “the apostles” were also aware of these contradicting actions and influence, and of their total unacceptability.

I find that this kind of alertness is not at all common in our time. This is what has allowed all manner of corruption to enter into the professed church.

“ . . . they rent their clothes, and ran in among the people, crying out, ¹⁵And saying, Sirs, why do ye these things?”

Paul and Barnabas do not hesitate to interfere with the proceedings. They will not receive honor that is not due them, nor will they allow another god to be worshiped in their presence, or receive the credit for what the Lord Jesus Christ has done.

Other versions read, “tore their clothes,” ^NKJV“tore their robes,” ^NASB“tore their garments,” ^RSVand “rending their clothes.” ^DOUAY

It is good to compare the reaction of Paul and Barnabas to being treated as though they were gods, to the reaction of Herod to the same. After hearing a stirring oration by Herod, “the people gave a shout, saying, It is the voice of a god, and not of a man” (Acts 12:22). Herod made no effort to deny the blasphemous statement, “And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost” (Acts 12:23).

Rejecting the sacrifice that was about to be made to them, Paul and Barnabas tore their clothing and ran into the crowd of people. The rending of the clothes can be an act fear, as Joseph’s brothers’ reaction to his silver cup being found in the sack of Benjamin, where Joseph had to placed (Gen 44:13). It can also be the response of revulsion at the actions of others, as when Joshua and Caleb tore their clothes when the Israelites believed the report of the ten faithless spies (Num 14:6). It also reflects great sadness and lamentation at bad news, as when Jacob rent his clothes when he thought Joseph had been killed (Gen 37:34). Others who tore their clothes at troubling news included Joshua (Josh 7:6), Jephthah (Judges 11:36), the king of Israel (1 Kgs 5:7), Hezekiah (2 Kgs 19:1), Josiah (2 Kgs 22:11), and Mordecai (Esth 4:1).

In this text, the rending of the clothes was an expression of outrage and holy fervor. Paul and Barnabas were repulsed by the very idea of people treating them as though they were god’s “come down in the likeness of men.” This revulsion was driven by the fact that they knew and were serving the true and living God. That is what made the proposed act of the priest reprehensible.

Other versions read, “why are you doing this?” ^NIV“what are you doing?” ^GWNand “what do you think you are doing?” ^NJB

This is drawing attention to the truly unreasonableness of what the people were doing – even though it was totally reasonable to them. What is wrong is never truly reasonable. That is, within the context of truth, as declared by God Almighty, nothing that contradicts the truth can possibly be proper. In his diabolical efforts to lure men into sin, Satan, through subtlety, leads the person to think that sin is reasonable, sensible, and to recommended.

The question “Why do ye these things?” was intended to interrupt the sacrificial proceedings, calling the people to soundness of thought. The people were profaning the name of the God of heaven, and did not know it. They were giving undue honor to men, and were unaware of it. Now Paul and Barnabas run among them, tearing their clothes and fervently calling upon them to consider that they were doing.

“We also are men of like passions with you . . .” Other versions read, “men with the same natures,” ^NKJV“we too are only men, human like you” ^NIV“we are mortals must like you,” ^NRSV“men with the same feelings as you,” ^BBE“frail mortals like yourselves,” ^MRD“only human beings,” ^NLT“like-effected with you,” ^YLT“natures kindred top your own,” ^WEYMOUTHand “[only] human beings, of nature like your own.” ^AMPLIFIED

The phrase “of like passions” comes from a word with the following lexical meaning: “suffering the like with another, of like feelings or affections,” ^THAYER“of the same (human) nature, similar in experience, as opposed to having superhuman nature,” ^FRIBERG“like in every way,” ^UBS“pertaining to having the same kinds of feelings or desires - 'same kinds of feelings, same kinds of desires,” ^LOUW-NIDAand “with the same nature.” ^GINGRICH

Here, the meaning is not from the standpoint of sinfulness, but of human frailty – as compared to an eternal; and almighty God. Paul wrote to the Galatians concerning the frailty of his own flesh: “Ye know how through infirmity of the flesh I preached the gospel unto you at the first” (Gal 4:13). The high priests of old were said to have been “compassed with infirmity,” or “subject to weakness,” ^NKJVor “beset with weakness” ^NASB(Heb 5:2). This is the kind of infirmity that causes us to be dependent upon God, who has no infirmity or weakness. There are areas in which all men are helpless and defenseless. Again, the point here is not morality, but mortality. Human weakness is evidenced by the experience of temptation, but it is not to be appealed to as an excuse for transgression. For believers, the time of temptation, while itself an evidence of weakness, can be successfully addressed by appealing to the Intercessor, who is able to be “touched with the feeling of our infirmities” (Heb 4:15-16).

One the marks of false gods is their impotence and powerlessness, as well as their likeness to the men who make them. “Their idols are silver and gold, the work of men's hands. They have mouths, but they speak not: eyes have they, but they see not: they have ears, but they hear not: noses have they, but they smell not: they have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. They that make them are like unto them; so is every one that trusteth in them” (Psa 115:4-8).

The point here is that Paul and Barnabas needed God, they were not His peers. Their human condition required help and sustenance from God, therefore it was not possible that they were Divine – Immutable, Omniscient, Omnipotent, Omnipresent, or Eternal – all of which are required in the very concept of “God.” Therefore these holy men refused to accept worship, sacrifice, or anything that could properly be offered only to the true God Himself.

“ . . . and preach unto you that ye should turn from these vanities . . .” Other versions read, “these useless things,” ^NKJV“these vain things,” ^NASB“these worthless things,” ^NIV“these vain things,” ^RSV“foolish things,” ^BBE“these idols,” ^NAB“these empty idols,” ^NJB“these unreal things,” ^WEYMOUTH“these foolish and vain things,” ^AMPLIFIEDand “these meaningless things.” ^PHILLIPS

The word “vanities” comes from the Greek word matai,wn, which means: “devoid of force, truth, success, result . . . useless, to no purpose,” ^THAYER“empty, foolish . . . foolish, futile, useless, worthless,” ^FRIBERG“lacking in content,” ^LOUW-NIDA“trifling, frivolous,” ^{LIDDELL-SCOTT}“meaningless, worthless . . . vain, useless,” ^LEHand “empty.” ^GINGRICH

Paul and Barnabas apply the word “vanities” to the false gods of Jupiter and Mercurius. A statue of the false god Jupiter could no doubt be seen from where they were standing. Yet, as visible and imposing as that statue may have appeared, it was nothing more than vanity – powerless and worthless.

In Scripture idols are frequently referred to as “vanities” or “vanity.”

➪ “They have moved Me to jealousy with that which is not God; they have provoked Me to anger with their vanities . . .” (Deut 32:21).

➪ “For all the sins of Baasha, and the sins of Elah his son, by which they sinned, and by which they made Israel to sin, in provoking the LORD God of Israel to anger with their vanities” (1 Kgs 16:13).

➪ “For he walked in all the way of Jeroboam the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the LORD God of Israel to anger with their vanities” (1 Kgs 16:26).

➪ “I have hated them that regard lying vanities: but I trust in the LORD” (Psa 31:6).

➪ “Behold the voice of the cry of the daughter of My people because of them that dwell in a far country: Is not the LORD in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? “ (Jer 8:19).

➪ “But they are altogether brutish and foolish: the stock is a doctrine of vanities” (Jer 10:8).

➪ “Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not Thou He, O LORD our God? therefore we will wait upon Thee: for thou hast made all these things” (Jer 14:22).

➪ “Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up” (Jer 18:15).

➪ “They that observe lying vanities forsake their own mercy” (Jonah 2:8).

It is apparent that God is not indifferent to those who adopt “vanities” as their god.

➪ When those who wear His name adopt false gods, it provokes the true God to jealous and anger. ^{DEUT 32:21}

➪ All doctrine that is based upon a false god is itself vain teaching. ^{JER 10:8}

➪ Adopting a false god confirms the people have forgotten the true God. ^{JER 18:15}

➪ Those who worship “vanities” forsake mercy – it is no longer available to them. ^{JONAH 2:8}

These conditions are why Paul and Barnabas preached that men ought to forsake serving false and powerless gods. This is not an option, but an absolute necessity.

The word used here for “preached” is the same as used in verse seven: “there they preached the Gospel.” The word means “to bring good news, to announce glad tidings.” ^THAYER The “good news” carries such an impact upon the heart of those who believe it that they will, in fact, turn “from idols to serve the living God” (1 Thess 1:9). Paul here declares, or preaches, that unequivocal requirement.

Paul reminded the Corinthians that in their past they were “carried away” to “dumb idols,” even as they were “led” by the demons who were behind those idols (1 Cor 10:20; 12:2).

A god who cannot do anything is a vanity. In view of this, it is arresting to consider how helpless many professing Christians appear to be – even by their own confession. Some are taught to say, after they have professedly embraced Christ, that their life is “out of control.” Others are taught that after they have come into Christ, they are still controlled by a generational curse, or some physiological deficiency – and some are even told they are being dominated by demons. Is it not possible that they have embraced a “vanity,” or have never even “turned from” the “vanities” they have served? Have they embraced a kind of scholastic religion, maintaining a form of godliness, yet denying its power, and thus dominated by the lusts of the flesh? We should not think of this as something that is impossible.

“ . . . unto the living God, which made heaven, and earth, and the sea, and all things that are therein. . .”

Turning to “the living God,” individuals are separated from death and impotence, or powerlessness. No longer do they serve a God that cannot hear, speak, or work. In Christ they have become aligned with the One who “created all things by Jesus Christ” (Eph 3:9). Now, by virtue of their union with Jesus, they have come into the realm of thorough adequacy. Not only are they not to serve other gods, there is no need to do so, for they are “complete in Him, which is the Head of all principality and power” (Col 2:10).

The fact that God “made heaven, and earth, and the sea, all things that are therein” makes humanity responsible to Him. Every man is, in a sense, living in property, and, by virtue of that fact alone, are obliged to submit themselves to Him. You can add to that, that all men are also God’s creation, for “it is He that hath made us, and not we ourselves” (Isa 100:3). On top of that, God “determined the times set for them and the exact places where they should live. God did this so that men would seek Him and perhaps reach out for Him and find Him, though He is not far from each one of us” (Acts 17:26-27). It simply is not possible to escape the persopnal responsibility to turn from vanities to the living God!

It is a transgression of enormous magnitude for any professing believer to seek help from anyone but the One who saves and keeps them! If God chided the Israelites for going down to Egypt for help, what will He do with those who return to the world for help after having been delivered from it (Gal 1:4).

When writing to those who are in Christ Jesus, John the apostle declared that the Son of “is come” – that is, has come and remains – and has “given us an understanding, that we might know Him that is true.” He then adds, “and we are in Him that is true, even in His Son Jesus Christ.” That is, in Jesus His own prayer is fulfilled: “That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us . . . I in them, and Thou in Me . . . ” (John 17:23). This is the antithesis of a god that is properly referred to as a “vanity.”

After proclaiming the ministry of Jesus in bringing us to “know Him that is true,” John affirms, “This is the true God, and eternal life” (1 John 5:20b). That is, the God that is revealed to us by Jesus is the real God. All other gods are “vanities.” Additionally, the knowledge of God that results from the teaching of Jesus is, in fact, “eternal life.” This perfectly correlates with Jesus definition of eternal life: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3). This is the “eternal life” that John wanted believers to know they possess. “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life . . .” (1 John 5:13).

John concludes his first letter by saying, “Little children, keep yourselves from idols. Amen” (1 John 5:21). His admonition to keep ourselves “from idols” is a solemn warning to refuse to embrace an idea of God that has not been generated by Christ Jesus. The Son of God is, after all, the Divinely appointed Expositor of God (Matt 11:27).

Shortly after the middle of the first century, barely twenty hearts after the day of Pentecost, there were already some who were proclaiming “another Jesus,” “another Spirit,” and “another gospel” (2 Cor 11:4; Gal 1:6). Let it be clear, it is not possible for the power of God unto salvation to be attached to “another gospel.” It is not possible to be saved by “another Jesus.” Neither, indeed is it possible to receive “another Spirit,” and yet experience all of the benefits that are affirmed to result from His presence.

During this time of a great falling away, it is necessary to say to the church what Paul and Barnabas said to the Lycaonians. It is time for professing Christians to turn away from misconceptions of both Jesus and God, for in embracing them, they have aligned themselves with “vanities.”

As I have already pointed out, God Himself identifies idols, or “vanities,” by saying they cannot see, hear, speak, or work. In other words, they cannot do anything that is characteristic of one that is alive. It is the business of every professing Christian to be sure that is not the kind of God they have embraced. Like it or not, a powerless religion suggests that a god has been embraced that is really no god at all.

Let me underscore this again. The solemn obligation placed upon every offspring of Adam is to turn from “vanities” to the living God – from erroneous gods to the true One. No one is exempt from that requirement. Paul will now reason upon this truth confirming the reasonableness of this necessity – to turn to the living God.

“ ¹⁶Who in times past . . .” Other versions read, “in bygone generations,” ^NKJV“in the generations gone by,” ^NASB“in the past,” ^NIV“past generations,” ^NRSV and “in former ages.” ^MRD

The fact that there are “times past” means more than the reality of history. Paul and Barnabas will show that something has happened in time that has caused previous times to be “past” in a greater sense than simply not being present anymore. He will reason that something has occurred that requires that men separate themselves from their past.

Paul often uses the expression “times past” to make a comparison with the present condition.

➪ “For as ye in times past have not believed God, yet have now obtained mercy through their unbelief” (Rom 11:30).

➪ “For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it” (Gal 1:13).

➪ “But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed” (Gal 1:23).

➪ “Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Eph 2:2).

➪ “Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others” (Eph 2:3).

➪ “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands” (Eph 2:11).

➪ “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds” (Heb 1:1-2).

Peter also spoke in this way. “Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy” (1 Pet 2:10). And again, “For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, ravelings, banquetings, and abominable idolatries” (1 Pet 4:3).

All of these texts are stated with the reality of a change having taking place – a change that requires a decision on the part of men. It is possible for past and present generations to have the same deplorable characteristics. Thus Israel is depicted as having been fundamentally wayward for a great number of generations (Deut 9:7,24; Isa 65:2; Jer 25:4; 35:15). This, however, is not the kind of approach that is being taken in our text. This by no means justifies the past idolatry of the heathen or the complacency of the Jews. It does mean, however, that something has been wrought by God that makes failing to turn to God from vanities absolutely inexcusable. Since the enthronement of the Son of God, erroneous religion is more wrong than it has ever been before. Failing to turn to God is infinitely more serious now than it was in times past – and it was serious then.

It is imperative that we have a spiritually intelligent view of the nature of the times in which we are living. We must not allow ourselves to be deceived.

Paul and Barnabas will now explain why nations embracing false gods were not removed – like the Amalekites. Why did an all-powerful God allow nations of men to continue to walk in ignorance? How can we account for a righteous God not dispersing them as He did those who dwelt in the plain of Shinar (Gen 11:8), or destroying them as He did those living in Sodom and Gomorrah (Gen 19:28-29)? There are some who have reasoned on such conditions and concluded, “The Lord hath forsaken the earth, and the Lord seeth not” (Ezek 9:9). Others have thought, “God hath forgotten: He hideth His face; He will never see it” (Psa 10:11). And again flesh reasons, “The LORD shall not see, neither shall the God of Jacob regard it” (Psa 94:7). Even of old time God pronounces a woe upon those who reasoned, “Who seeth us? and who knoweth us?” (Isa 29:15). This is very flawed reasoning, whether it concerns the presence of evil, and the imaginations of wicked men that moved them to think they are not seen by an infinite God.

“ . . . suffered all nations . . .” Other versions read, “allowed,” ^NKJV“permitted,” ^NASBand “let.” ^NIV

This is the language of Divine control, or Sovereignty, and concerns “all nations,” not some nations. The word “suffered” means “to allow, permit, let . . . to suffer one to do what he wishes, not to restrain, let alone,” ^THAYERand “allowing something to be done . . . leaving someone or something alone.” ^FRIBERGThe point is that Gold was fully capable of bringing an end to the deviate ways of the heathen by removing them, as He did the seven nations that dwelt in Canaan before Israel (Acts 13:19). That is a prerogative of “the only true God” (John 17:3). The emphasis here is not that God simply tolerated them, but that He allowed them to do something, taking into account what they were doing, yet withholding the righteous judgment that was due to them.

Because He did not interfere with their general comportment, they grew even more wicked in their ways, for decline is in the very nature the flesh (2 Tim 3:13). He gave them no law, no prophet, or no promises for their own. During the “times past,” and prior to Moses, God focused His total attention upon the Jews, speaking to them “by the prophets” (Heb 1:1). So far as the other nations were concerned, He treated them as He did all nations prior to Moses – He “allowed them . . . ”

This is why it is dangerous beyond description to assume that if God does not stop a person or persons from doing something, it must be all right, or it is safe to do it. Many a slumbering soul has mistakenly thought in the manner described by Solomon: “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Eccl 8:11).

Also, Divine allowance is not an appropriate explanation for what men call “freewill” – an expression that God never uses in the manner to which men are accustomed. In fact, the word “freewill,” as used in Scripture (KJV), exclusively refers to the giving of a certain category of offerings under the Law (Lev 22:18,23; 23:38; Num 15:3; 29:36; Deut 12:6;16:10; 17; 23:23; 2 Chron 31:14; Psa 119:108; Ezra 1:4; 3:5. 7:13,16; 8:28). The same is true of the New King James Version, and the New International Version, The New American Standard Bible uses the words “free will” rather that “willingly” in Philemon 1:14. The Revised Standard Version uses “free will” in the same manner in 2 Corinthians 8:3 and Philemon 1:14.

“ . . . to walk in their own ways.” Other versions read, “to go their own ways,” ^NASB“go their own way,” ^NIV“follow their own ways,” ^NRSV“go in the way which seemed good to them,” ^BBE“live as they pleased,” ^GWN“to go on in their ways,” ^YLTand “do what they wanted.” ^IE

The word “ways” is translated from a word meaning, “a manner of thinking, feeling, deciding,” ^THAYER“a manner of living and acting: way of life,” ^FRIBERG“a way of doing, speaking,” ^{LIDDELL-SCOTT}“way of life, conduct.” ^LEHThere are different “ways” mentioned in Scripture.

➪ “The way of the Lord” (Gen18:19; Judges 2:22; 2 Kgs 21:22; Prov 10:29; Isa 40:3; Jer 5:4,5; Ezek 18:25,29; 33:17,20; Matt 3:3; Mk 1:3; Lk 3:4; John 1:23; Acts 18:25).

There is also mention of “the ways of the Lord” (2 Sam 22:22), “the ways of man” (Job 34:21), “the ways of God” (Job 40:19), “the ways of everyone that is greedy” (Prov 1:19), “the ways of darkness” (Prov 2:13), “the ways of pleasantness” (Prov 3:17), “the ways of death” (Prov 14:12), “the ways of judgment” (Prov 17:23), “the ways of the sons of men” (Jer 32:19), and “the ways of life” (Acts 2:26).

Solomon twice said, “There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Prov 14:12; 16:25).

When God permitted all nations to walk in their own ways, they lived according to their own perceptions and values. They formed their own objectives, and did what was right in their own eyes. They had no mind to seek the Lord, even though that is the reason for the creation and placement of all men in both time and place (Acts 17:26). Even though there is, in fact, only one God, they chose their own gods, and willingly served them. Therefore we read of:

➪ “ . . . where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah” (2 Ki 18:34)

➪ “ . . . gods of gold, and of silver, of brass, of iron, of wood, and of stone” (Dan 5:4).

➪ There are also 63 references to the god Baal (ex: Num 22:41; Judges 2:13; 1 Kgs 16:31), and 8 references to Molech (ex: Lev 18:21; Lev 20:2; 1 Kgs 11:7; 23:10).

All of these, and more were part of “the ways” of the nations. They developed the concept of their gods, then fashioned them according to their own desires. As it evidenced in our text, they also fashioned their lives around their gods, which were made according to their own lusts and fears.

The following page contains a listing of the gods of Greek and Roman mythology – 64 of them. These were prevalent at the time Paul was ministering, and were all included in the term “vanities.”

In suffering, or allowing, all nations to walk in their own ways, the Lord confirmed the following to angelic hosts and the succeeding generations of men.

➪ That no man by searching can find God (Job 11:7; Psa 77:19; Eccl 3:11; Isa 40:26).

Viewed another way, God suffering, or permitting all nations to walk in their own ways is another way of saying He gave them over to their own desires. That He did, in fact, do this, is also affirmed in Scriptures.

➪ “So I gave them up unto their own hearts' lust: and they walked in their own counsels” (Psa 81:12) – of Israel.

➪ “Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?” (Acts 7:42). – of Israel

➪ “Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves” (Rom 1:24).

➪ “For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature” (Rom 1:26).

➪ “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient” (Rom 1:28).

The above conditions are precisely why, apart from Christ, the Gentile world is described as having “no hope” (Eph 2:12). That was the result of being delivered over to their own will – which was certainly not free.

In referring to the former lives of converted Gentiles, Peter said they were formerly guilty of carrying out the “will of the Gentiles,” which involved idolatry. “For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, ravelings, banquetings, and abominable idolatries” (1 Pet 4:3). One might postulate that their will was free. However, Jesus affirmed “Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin” (John 8:34). Paul affirms the same of the past lives of believers: “ye were the servants of sin” (Rom 6:17,10). However one may choose to describe the condition in which people exist outside of Christ, it is one from which they must be freed or liberated (Luke 4:18; John 8:36).

In the case of idolatry, such a state is also one referred to as “carried away unto these dumb idols, even as ye were led” (1 Cor 12:2).

One complication of idolatry that alters the manner in which it is considered is the fact that idols are associated with demons. This was taught by Moses, inspired Jewish writers, the Psalmist, and the Apostles.

➪ MOSES. “They provoked him to jealousy with strange gods, with abominations provoked they him to anger. They sacrificed unto devils (demons ^NKJV), not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not” (Deut 32:16-17).

➪ MOSES. “For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office unto the LORD: and he ordained him priests for the high places, and for the devils (demons ^NKJV), and for the calves which he had made.” (2 Chron 11:14-15).

➪ PSALMIST. “And they served their idols: which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils (demons ^NKJV)” (Psa 106:36-37).

➪ PAUL. “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils (demons ^NKJV), and not to God: and I would not that ye should have fellowship with devils (demons ^NKJV)” (1 Cor 10:20).

➪ JOHN. “And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils (demons ^NKJV), and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk” (Rev 9:20).

The complicating factor in this is that, apart from God, men are never depicted as being able to resist or control demons. That was a domination that could only be broken by Divine power.

All of this means that the requirement to “turn from these vanities” was equivalent to being freed from demonic power. It is like Jesus freeing the woman who was bowed over for eighteen years. She had been dominated by “a spirit of infirmity” being “bound” by Satan (Lk 13:11-16). It is like telling an impotent man, “Rise, take up thy bed and walk” (John 5:8).

It is important to know the manner of the kingdom in such matters. Whether the commandment is to a man with a withered hand (“stretch forth thy hand”), an impotent man (“pick up thy bed and walk”), a dead man (“Lazarus, Come forth!”), or those who worship false gods (“turn from these vanities”), the Word is accompanied with power. Those who embrace that word will be enabled to fulfill its requirement, for it is God who works in the individual “both to will and to do of His good pleasure” (Phil 2:13). Those who “gladly receive the Word” will be able to do what it demands of them. The duration of their bondage is of no consequence – whether from the mother’s womb (Acts 3:2), eighteen years (Lk 13:11), eight years (Acts 9:33), from a child (Mk 9:21), or a long time (Lk 8:27).

Those in Christ have embraced him even though “they “were all their lifetime subject to bondage” (Heb 2:15). The commandments that are delivered to the children of God come with all of the required power to do them – just as surely as the word delivered in our text: “ye should turn from these vanities.” Ponder some of those commandments and exhortations.

➪ “Be ye not unwise, but understanding what the will of the Lord is” (Eph 5:17).

➪ “Grow in grace and in the knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18).

➪ “Stand fast in the liberty wherewith Christ hath made us free” (Gal 5:1).

➪ “Fight the good fight of faith, lay hold on eternal life.” (1 Tim 6:12).

These are no less requirements than turning from false gods. Nor, indeed, are they lacking of the power required to fulfill them.

Greek Name	Roman Name	Description
Zeus	Jupiter, Jove	Lord of the Sky, Gods, and Thunder, also Rain-god, Cloud-gatherer
Hera	Juno	Protector of Marriage
Poseidon	Neptune	Ruler of the Sea
Hades, Polydectes	Pluto	God of the Underworld and Precious Metals
	Libitina	Goddess of the Underworld
Pallas Athena	Minerva	Goddess of the City, Education/Science, and War
Phoebus Apollo	Apollo	God of Sun, Truth, Music, Healing
Artemis, Orthia, Phoebe	Diana	Goddess of Wild Things, Hunter-in-Chief
Aphrodite, Anadyomene	Venus	Goddess of Love and Beauty
Hermes, Pyschopompus	Mercury	God of Commerce and Market, Zeus' Messenger
Ares	Mars	God of War
Enyo	Bellona	Lesser Goddess of War
Hephaestus	Vulcan, Mulciber	God of the Forge and Fire, Workman to the immortals
Hestia	Vesta	Goddess of the Hearth and Home; also Fertility(Greek only)
	Priapus	God of Fertility
Eros	Cupid, Amor	God of Love
Hymen		God of the Wedding Feast
Hebe		Goddess of Youth
	Juventus	God of Youth
Iris		Goddess of the Rainbow
Persephone, Kora	Persipina, Libera	Goddess of Spring [Season], Underworld through Hades
Demeter	Ceres	Goddess of the Corn, Earth, Harvest
Dionysus, Lycaeus	Bacchus, Liber	God of the Vine, Wine, Merriment
Pan	Inuus,Faunus	God of Flocks, Sheep
Selene	Luna	Goddess of the Moon
Greek Name	Roman Name	Description
Helios	Sol	God of the Sun
	Terminus	Guardian of Boundaries
	Priapus	Cause of Fertility
	Pales	Strengthener of Cattle
	Sylvanus	Helper of Plowmen and Woodcutters
	Saturn	Protector of the Sowers and the Seed
	Janus	God of good beginnings
Eileithyia, Ilithyia	Lucina	Goddess of Childbirth
	Pomona & Vertumnus	Powers Protecting Orchards and Gardens
Aether		God of Light
Eos	Aurora, Mater Matuta	Goddess of the Dawn
Asklepios	Aesculapius	God of Health and Medicine
Hygea		Goddess of Health
Aeolus		King of the Winds
Boreas	Aquilo	North Wind
Zephyr	Favonius	West Wind
Notus	Auster	South Wind
Eurus	Eurus	East Wind
Pontus		God of the Deep Sea
Nereus		"Old Man of the Sea"
Triton		Trumpeter of the Sea
Ate		Goddess of Mischief
Eris	Discordia	Goddess of Discord
Maia	Fauna, Bono Dea	Goddess of Fields, "Good Goddess"
	Flora	Goddess of Flowers
Hypnos	Somnus	God of Sleep
	Juturna	Goddess of Springs [Water]
Nike	Victoria	Goddess of Victory
Peitha	Suadela	Goddess of Persuasion
Hecate	Trivia	Goddess of the Crossways, the Dark Side of the Moon, and Magic
Tyche	Fortuna	Goddess of Fortune
	Voluptas	Goddess of Pleasure
Poena		Goddess of Punishment
Nemesis		Goddess of Revenge
Hespera		Goddess of Dusk
Morpheus		God of Dreams
Phosphor	Lucifer	Light-bearer, Star that brings in the day
Fama		God of fame, rumor

“ ¹⁷Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. ¹⁸And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.”

Paul and Barnabas will now reason with the people concerning the necessity of turning from vain and powerless gods. They knew this was not something that could be ignored with impunity, for those who refuse to turn from what is false to the true God are standing on the precipice of eternal ruin.

“Nevertheless . . .” Other versions read, “and yet,” ^NASB“but,” ^BBE“although,” ^CSB“though indeed,” ^DARBYand “but even then.” ^NJB

The word “nevertheless” comes from a Greek word meaning, “and yet, although indeed,” ^FRIBERG“although and yet,” USB and “markers of concession, with the probable implication of an additional component of contrast - 'although, even though, and yet.” ^LOUW-NIDA

The idea here is that God has revealed something of His own nature – something that, if seen, will constrain the individual to turn from vanities to Him, from the false to the true. Even though He had allowed the nations to walk in their own imaginations, God was not idle or indifference to their condition. More is involved than the mere assessment of the condition. It is possible for something to be done about it.

This confirms God that takes no delight in the death of the wicked, nor is He seeking a reason to condemn. For this reason He said to Israel, who had drifted from Him, “As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” (Ezek 33:11).

“ . . . He left not Himself without witness . . .” Other versions read, “has not left Himself without testimony,” ^NIV“did not leave Himself without evidence of His nature,” ^CSB“He has given evidence of His existence,” ^GWN“without evidence of Himself,” ^NJB“did things to prove He is real,” ^IE“has not left His existence unattested,” ^WEYMOUTH“did not fail to furnish evidences,” ^WILLIAMS“did not neglect to leave some witness of Himself,” ^AMPLIFIED

The Psalmist wrote, “The heavens declare the glory of God; and the firmament showeth his handiwork” (Psa 19:1) – EVIDENCE! Paul the apostle wrote that there was a kind of intuitive knowledge of God that makes men inexcusable: “Because that which may be known of God is manifest in them; for God hath showed it unto them” (Rom 1:19) – EVIDENCE! He added that men live in a testifying creation as well: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Rom 1:20) – EVIDENCE!

However, our text goes even further than that, making the matter of God’s revelation more personal. God has gone to great extent to confirm His willingness to save, even though men, apart from grace, remain miserably ignorant of it.

“ . . . in that He did good, and gave us rain from heaven, and fruitful seasons . . .” Other versions read, “has shown kindness,” ^NIV“He does good things,” ^CJB“doing good,” ^DOUAY“showed His benefits,” ^PNT“His reminders – the kind things,” ^LIVING“bestowing His goodness,” ^NA“His beneficence,” ^WEYMOUTH“constantly showing His kindness,” ^WILLIAMS“did you good and [showed you] kindness,” ^AMPLIFIEDand “shown kindnesses.” ^PHILLIPS

Although God allowed the nations to walk in their own ways, serving “vanities,” and ascribing Divine qualities to lifeless idols, He showed kindness toward them. Those kindnesses were confirming evidence of both His existence and His nature.

The good things declared are what informed men consider ordinary things: “rain and fruitful seasons.” Other versions read, “rain and crops in their seasons,” ^NIV“rain from heaven and times of fruit,” ^BBE“sent down the rain and made the fruits to grow in their seasons,” ^MRD“rain from heaven and seasons of fruitfulness,” ^NJB“rain and good crops,” ^LIVINGand “rain from the sky and good harvests at the right times.” ^IE

The reference to rain relates to the reaping of produce at appropriate time – “the time of harvest” (Josh 3:15; Prov 25:13). Timely rains are not the result of the laws of nature, but of the beneficence of a gracious God. Fruitful seasons, or the reaping of crops, are not to be taken lightly, as though they occurred automatically. They are the provisions of a good God.

Men are prone to complain when it does not rain, yet fail to give thanks when it does. They are offended by droughts and famines, yet do not praise the Lord for rain and harvest, even though those things are the testimony of a good and considerate God. Heathen nations, similar to Israel of old, did not know that God Himself gave then “corn, and wine, and oil,” while they gave the credit for them to other gods (Hosea 2:8) – “vanities,” from which Paul and Barnabas now urged them to turn.

Jesus also associated rain with the mercy of God: “for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” (Matt 5:45). No person who is aware of light and rain has a right to withhold the glory for them from God. It is a grievous sin to give for credit for such things to idols – whether they are gods of wood, stone, silver, and gold, or, what men refer to as, mother nature.

“ . . . filling our hearts with food and gladness.” Other versions read, “satisfying your hearts with food and gladness,” ^NASB“provides you with plenty of food and fills your hearts with joy,” ^NIV“filling you with food, and your hearts with joy,” ^NRSV“filling you with food and your hearts with happiness,” ^CJB“filled you with nourishment and gladness for your hearts,” ^NASand “giving you food and happiness to your hearts' content.” ^PHILLIPS

This is the ordinary lot of humanity – food and gladness, or the absence of moroseness. This is not true in every case, and Paul and Barnabas do not insinuate that it is. There remain droughts, floods, famine, and other disturbances of the course of nature. While we are saddened by the existence of such things, we are also chagrined that in most all of the nations experiencing such things there is idol worship and the embrace of false gods and erroneous religion. Some of those nations are even noted fore witchcraft and all manner of the occult. However, even in those cases, every such place does not have rain withheld from it, nor are they always in a miserable condition.

Whether they are cognitive of it or not, all men are obligated to recognize the Lord as the Giver of, what men think are, the normal amenities of life. They alone ought to be sufficient reason to turn from idols to serve the living God, giving Him thanks and displaying gratefulness.

In giving this word, Paul and Barnabas were showing how utterly unreasonable it was to serve idols, and even make an attempt to offer sacrifices to the men who wrought a miracle in their sight. Add to that the fact Paul and Barnabas had been preaching publically, and that the man that was healed had “faith to be healed.” This meant that sufficient had been said to induce faith in God. That means that the Gospel had been preached, for “faith” comes by hearing the word of the Gospel (Rom 19:14-17).

I do not believe enough is being made these days of the responsibility of men to seek the Lord and give Him glory.

^“And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.” Other versions read, “with difficulty restrained,” ^NASB“had difficult keeping the crowd from,” ^NIV“it was hard for them to keep the people from,” ^BBE“barely stopped,” ^CSB“scarce appeased,” ^GENEVA“with difficulty prevented,” ^MRD“scarcely persuaded,” ^NET“just managed to prevent,” ^NJB“The people still wanted to offer sacrifices to them, but Paul and Barnabas stopped them,” ^IE“it was all they could do to keep the crowds from,” ^ISVand “only just succeeded in restraining the crowd. ^PHILLIPS

After tearing their clothes, running among the crowd, asking why they were doing such a thing, and reasoning with them about the true God, they barely managed to stop the people from offering sacrifices to them. Nor, indeed, does our text suggest that this was done quickly. However, the “apostles” did not cease their efforts until they had succeeded in stopping the Lycaonians from offering sacrifice to them.

There are some times when stopping he further outbreak of sin becomes the most important thing. There are inspired records of such occasions.

➪ MOSES. Moses stops the sinful expressions at the foot of mount Sinai, removing the golden calf they were worshiping, grinding it into powder, scattering it upon the water, and making the children of Israel drink it (Ex 32:19-20). Before the day was over, 3,000 men died.

➪ AARON. Aaron runs through the Israelites with a censer, to stop a plague from the Lord. As he stood between the living and the dead, “the plague was stayed” (Num 16:46–48). Before he finished this work, 14,700 people died in the plague.

➪ PHINEHAS. Phinehas rose up from among the congregation, took his javelin, and pinned an adulterous couple to the floor of their tent, “so the plague was stayed from the children of Israel” 24,000 people died before he could do this (Num 25:7-8; Psa 106:30).

➪ DAVID. In a plague during which the angel of the Lord slew 70,000 men, David built an altar and offered burnt offerings and peace offerings, “and the plague was stayed from Israel” (2 Sam 24:25).

My point here is that there are times when stopping a wayward action takes the precedence. During such times, there is no extent available to men that is not worthy of the effort. Sometimes this action can avert Divine judgment, as in the cases cited above.

Paul and Barnabas acted in accordance with this. They knew the enormity of the transgression of offering sacrifice to those who are not God.

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

Confirming the malignancy that had corrupted the Jews, even though they had heard the glad tidings of good things, certain of them pursue Paul, catching up with him in Lystra.

“And there came thither certain Jews from Antioch and Iconium . . .” These were the two cities in which Paul and Barnabas had previous preached (Acts 13:14-41; 14:1-3). They had been in the synagogues of both cities, and had remained in Iconium for a “long time . . . speaking boldly in the Lord,” giving testimony to “the word of His grace,” with God confirming their word, granting “signs and wonders to be done by their hands” (14:3). They had been “expelled” from the coasts around Antioch, They were then “assaulted” by the Jews in Iconium, and fled to Lystra (14:5). Now the Jews come after them, pursuing them as though they were wild animals. The Jews of Thessalonica did the same thing later, when Paul was in Berea (17: 13).

“ . . . who persuaded the people...” Other versions read, “persuaded the multitudes,” ^NKJV“having won over the multitudes,” ^NASB“won the crowd over,” ^NIV“got control over the people,”^BBE“excited the people against them,” ^MRD“turned the people against them,” ^NJB“obtained the peoples’ consent,”^TNT“turned the crowds into a murderous mob,” ^LIVINGand “turning the minds of the people against Paul.” ^PHILLIPS

Here we see the aggressiveness of the Jews, who could not receive what Paul and Barnabas were preaching. This is why Paul said of them, “ . . . the Jews: who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men” (1 Thess 2:14-15). This is what unbelief does to people. It not only hardens the heart, but leads to beastly conduct as well. This is because unbelief throws the door of the heart open to Satan, dulling the conscience and steeling the mind against the truth. Unbelief is like a great room in which Satan works freely, moving people to do things they would never do if they were in their right mind. Such poor souls are vassals of the devil, taken captive by him at his will (2 Tim 2:26).

Behold the fickleness of the citizens of Lystra. One moment they are attempting to offer sacrifices to Paul and Barnabas, persuaded they are the gods come down to them in the likeness of men. Then, aroused by Jews from two other cities, they become a raging mob, prepared to kill Paul and Barnabas as though they were unworthy to live another moment.

How could such a dramatic change take place in these people? It is because of the fundamental inconsistency and instability of the flesh. When it comes to the things of God and the people of God, “the natural man” is not capable of sound judgment (1 Cor 2:14). Oh, that professed Christians were more aware of the danger of trafficking in the wisdom of men and the arena of unbelief!

“ . . . and, having stoned Paul ...” Other versions read, “they stoned Paul,” ^NKJV“after stoning Paul,” ^BBE“they tried to stone Paul to death,” ^GWNand “the people stoned Paul.” ^IE

It is well noted by some that the process of stoning, or how people went about it, is not mentioned in Scripture. ^{McCLINTOK STRONG’S} The Word of God does not glamorize violence, as men are prone to do, drawing attention to its details. The Jewish Talmud (traditional Jewish law) says that before stoning the individual, he was “wholly divested of clothing.” ^ISBEI do not know if this is what took place in our text. The very notation, however, confirms that a humiliating death was intended – humiliating because public, and because of the condition of the victim.

Paul refers to this experience in a listing of some of the perils that he faced, writing, “once I was stoned” (2 Cor 11:25). So far as the Scriptural record is concerned, no one else survived being stoned, for it was intended to terminate the life of the one so judged – it was a form of capital punishment (Lev 20:2,27; 24:16; Num 15:35; 35:17).

Only Paul is said to have been stoned – not Barnabas, even though he was thought to have been Jupiter, or Zeus, who was the greater god, Hermes, or Mercurius, being his mythical offspring. Paul, however, was taken to be the “chief speaker,” and the contention the Jews had with Paul and Barnabas was the Gospel that they preached.

It also ought to be noted that Paul suffered the same treatment that Stephen experienced – stoning: something to which Paul, when known as Saul, had given his consent (Acts 22:20). I seriously doubt that this is nothing more than coincidence. Yet, care must be taken not to take the matter too far.

“ . . . drew him out of the city, supposing he had been dead.” Other versions read, “dragged him out fo the city, supposing him to be dead,” ^NKJV“dragged him outside the city,, thinking he was dead,” ^NIV“had him pulled out of town, supposing him to have died,” ^DARBY“dragged him out of the city, apparently dead,” ^LIVINGand “The people thought they had killed him.” ^IE

The general consensus of the students of Scripture is that this is the incident to which Paul refers in Second Corinthians. If this is the case, and there is no strong reason to suppose that it is not, Paul himself was not sure whether he was dead or not. Here is his account from the Amplified Bible.

“TRUE, THERE is nothing to be gained by it, but [as I am obliged] to boast, I will go on to visions and revelations of the Lord. I know a man in Christ who fourteen years ago—whether in the body or out of the body I do not know, God knows—was caught up to the third heaven. And I know that this man—whether in the body or away from the body I do not know, God knows Was caught up into paradise, and he heard utterances beyond the power of man to put into words, which man is not permitted to utter. Of this same [man’s experiences] I will boast, but of myself (personally) I will not boast, except as regards my infirmities (my weaknesses)” (2 Cor 12:1-5).

The above text is a continuation of Paul’s defense of his apostleship. The previous chapter cited the sufferings and perils that he endured. In this text he deals with visions and revelations that he had received. Some have thought Paul was writing about some other person, but this is not a view that has been well thought out. In this passage, Paul is not writing about the experience of others, but of his own. He even says that he is himself boasting in “this same man’s experiences” – that is, they were his own. He then states that he was given a “thorn in the flesh” to keep him from “being puffed up and too elated by the exceeding greatness (preeminence) of these revelations” ^AMPLIFIED(2 Cor 12:7). There is no question, therefore, concerning Paul being the person of reference.

Paul states that he did not know whether he was “in the body” or “out of the body” – that is, whether he was dead or alive. A case may be built for him really being dead – namely, what reason would the people have had for ceasing the stoning if there was the slightest chance that he was not yet dead. However, all of that is nothing more than supposition, and it is not time well spent attempting to justify the conclusion.

I do not doubt that they pulled Paul outside of the city, leaving him to be consumed by vultures or other animals of prey. The heartlessness of the whole procedure is a striking demonstration of what unbelief can do to a person. There is a certain hardness and callousness that dominates the heart of the one who refuses to believe.

You may recall that the Jews twice “took up stones” to stone Jesus Himself, but could not carry it out (John 8:59; 10:31-39). Moses once cried out to the Lord, “What shall I do unto this people? they be almost ready to stone me” (Ex 17:4). On another occasion, David’s own people sought to stone him (1 Sam 30:6). Truly, there are times when, as Jesus Himself said, a man’s foes are the ones closest to him (Matt 10:36).

It is no wonder we are told, “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Heb 3:12).

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

According to appearance, it surely looked as though the ministry of Paul was over. However, this was not the case. Only the Lord, who commissions the minister, can officially close his ministry.

“Howbeit, as the disciples stood round about him . . . ” Other versions read, “when the disciples gathered around him,” ^NKJV“while the disciples stood around him,” ^NASB“after the disciples had gathered around him,” ^NIV“when the disciples surrounded him,” ^NRSV“when the disciples came around him,” ^BBE“while the disciples encircled him,” ^DARBY“the disciples assembled around him,” ^GWN“the disciples came crowding round him,” ^NJB“the believers gathered around him,” ^RWB“the disciples, having surrounded him,” ^YLT“the disciples had collected round him,” ^WEYMOUTH“the disciples formed a circle around him,” ^ISVand “while the disciples were gathered in a circle round him.” ^PHILLIPS

It is of interest that there is a mention of “the disciples.” Who were they? Following their departure from Iconium, we are told that Paul and Barnabas “fled unto Lystra and Derbe,” preaching the Gospel there (14:6-7). There, in Lystra, Paul healed a cripple man who heard him speak, because he perceived the man “had faith to be healed.” Following that, the people of that region sought to offer sacrifices to them. There is no record of others who believed, or of any disciples being in that region who had formerly believed. Some people from Iconium may have continued with Paul and Barnabas, but we are not told that this was the case.

Not knowing how long Paul and Barnabas had preached in this region, and lacking any evidence that believers already were found in Lystra, I conclude that these disciples were new believers – like the crippled man who was healed.

Behold the devotion of these disciples, as well as their boldness! According to the flesh, they stood the risk of being stoned also. Yet they are deeply committed to the “minister” through whom they had believed (1 Cor 3:5). This is the manner of the kingdom, and no one should be surprised when genuine converts remain close to the ones who declared the truth of God to them. This is because the new birth is accompanied with a hunger and thirst for righteousness, together with a love for the truth.

➪ After Peter and John had healed the lame man at the Gate Beautiful, he “held on” to them, refusing to leave them (Acts 3:8,11,14).

➪ Following his conversion, when Paul went to Jerusalem, he joined the apostles “coming in and going out” with them (Acts 9:28).

➪ When the Gentiles were converted at the house of Cornelius at P:eter’s preaching, they “asked him to stay a few days” ^NKJV(Acts 10:48).

➪ When Paul and Barnabas were in Antioch, “many of the Jews and religious proselytes followed them” (Acts 13:43).

➪ When Lydia was converted, she asked Paul and company to stay in here house (Acts 16:15).

➪ Later, when Paul would be in Athens, “certain men” would cleave to him (Acts 17:34).

This kind of attachment is common throughout the book of Acts. However, in our day there is a new kind of religion that does not require, or even encourage, extended exposure to holy men. In fact, within an institutional setting, there is often no convenient means through which new converts can be regularly around those who brought the word of the Lord to them,

In our text, not only were the disciples drawn to Paul, but surrounded him after he had been rejected, stoned, and pulled outside of the city. There is no evidence of any fear within them, but they are moved by the boldness of faith.

Some have conjectured that Paul was not really dead, and that these disciples gathered about him to pray for his healing. One commentator poses a most interesting situation, providing the view of others as well. “The probability is that he was stunned by a blow — perhaps a single blow and after a short time recovered from it. Nothing is more common than thus by a violent blow on the head to be rendered apparently lifeless, the effect of which soon is over, and the person restored to strength. Pricaeus and Wetstein suppose that Paul feigned himself to be dead, and when out of danger rose and returned to the city.” ^{ALBERT BARNES} Considering the reason for stoning – which was always to induce death – and the absolute and venomous hatred of ths Jews, such an explanation is incredulous, and betrays a most uncomely manner of thinking. While it is remotely possible that Paul was not dead, as he himself appears to suggest in Second Corinthians, that could not have been the way he appeared, for the ones who stoned him were sure he was dead.

“ . . . he rose up . . .” Other versions read, “he arose,” ^NASB“he got up,” ^NIV“as they did so he stood up” ^YLTand “Paul got up.” ^PHILLIPS

Whether Paul was dead or near death, this is a record of Divine intervention. It is inconceivable that someone who had just been stoned by a group of angry and aggressive Jews could, through natural means alone, get up on his feet and walk back to the city. I will, attribute this to the faith of these disciples who had gathered around him, and suggest that this is the reason they are referenced here, and never before or after mentioned.

“ . . . and came into the city . . .” Other version s read, “went into the city,” ^NKJV“entered the city,” ^NASB”went back into the city,” ^NIV“went into the town,” ^BBEand “went back into the town.” ^CJB

That is, Paul went back into Lystra, in which he had been stoned, and out of which he had been dragged. We are not told whether or not others saw him, but I do not doubt the possibility of such a thing. The fact that Paul did not immediately move on to another place suggests that he had no intention of hiding, or keeping aloof from those who had stoned him. It seems to me that we have every reason to believe that he

In his return to Lystra, we are exposed to Paul’s faith, courage, and determination to serve the Lord – and such things are refreshing to ponder.

“ . . . and the next day he departed with Barnabas to Derbe.” Viewed from the standpoint of nature, “the next day” would have found Paul with inflamation, soreness, and a stiffening of the muscles. After all, he had been “stoned.” I conclude, therefore, that he had been made whole. If the Hivites were so sore three days after they were circumcised that they were easily slain by the sons of Jacob (Gen 34:1-26), what would be the condition of a man who had been stoned, then dragged from the city and left for dead? At the least, he was on the verge of death.

We are not told how Barnabas escaped the stoning – or if it was even necessary for him to escape. I gather that Paul being the “chief speaker” accounted for his stoning, and for Barnabas not being stoned as well. At any rate, Paul and Barnabas resumed the mission to which they had been called, and went to Derbe to continue the work of the Lord. So far as their work for the Lord was concerned, it went forward just as though nothing of consequence had happened.

As is proved true throughout the book of Acts, our text has confirmed a number of things – things that must be perceived, and within the awareness of which the people of God are to conduct their lives. These realities do not center in humanity itself, but in the One who created it. The aim is primarily to bring glory to God, and secondarily to bring benefit to men.

➪ Spiritual misconceptions that lead people to improper action must be confronted and subdued.

➪ The bond that forms between those who believe, and those who delivered the Word fo them.

➪ The compelling effect of the Holy Spirit upon those who do not quench or grieve Him.

➪ God has left abundant witness of His beneficence – enough that should move men to seek Him.

These observations confirm that the records in the book of Acts are the accounts of real spiritual life and its impact upon those who behold it. Luke does not give us philosophical views of life in Christ, but presents reality.