Chapters 13–14
We come now to the detailed history of the outreach of the gospel to the world. As noted earlier, in the latter half of the book, the Spirit of God shifts His focus from Peter and his labours to Paul and his labours. With the gospel going out to the Gentiles, it is understandable that “the apostle of the Gentiles” would become more prominent in the latter chapters of the book (Rom. 11:1313For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: (Romans 11:13)). Commencing with chapter 13, the Spirit traces three distinct missionary journeys that the Apostle Paul took into “the regions beyond” (2 Cor. 10:1616To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. (2 Corinthians 10:16)). They cover a period of about 12 years in total. This first journey took about three years (A.D. 46-48).
It is of note that the starting point of this new work among the Gentiles was not Jerusalem, but Antioch—an assembly which had many Gentile believers. The Spirit of God draws our attention to this assembly, not because it had become the Church’s new center of operations on earth, but because it marked an important development in the history of the Church. In fact, what happened there clearly shows that the Church has no earthly headquarters at all. “The Head of the Church” (Eph. 5:2323For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. (Ephesians 5:23)) and “Lord of the harvest” (Matt. 9:3838Pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest. (Matthew 9:38)) is in heaven, from whence He directs all things that concern the Church. Under His direction, He initiated and orchestrated this fresh work of the Spirit. The assembly in Jerusalem had nothing to do with it; it was not even consulted.
Barnabas and Saul Sent Forth by the Holy Spirit
Chap. 13:1-3—Luke reports: “Now there were in the church [assembly] that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with [foster-brother of] Herod the tetrarch, and Saul.” Conditions in the assembly at Antioch were such that there were a number of gifted brothers who ministered the Word. Luke mentions five. There is no mention of one of them being set up over the others in the assembly and designated to be the so-called “Pastor” or “Minister.” Such a position in the Church is a human invention that is widespread in Christendom. It may well have been introduced with good intentions, but in effect it pre-empts the Holy Spirit from using whom He wills to minister the Word in the assembly; it is not God’s order for ministry (1 Cor. 12:4-11; 14:29-334Now there are diversities of gifts, but the same Spirit. 5And there are differences of administrations, but the same Lord. 6And there are diversities of operations, but it is the same God which worketh all in all. 7But the manifestation of the Spirit is given to every man to profit withal. 8For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. (1 Corinthians 12:4‑11)
29Let the prophets speak two or three, and let the other judge. 30If any thing be revealed to another that sitteth by, let the first hold his peace. 31For ye may all prophesy one by one, that all may learn, and all may be comforted. 32And the spirits of the prophets are subject to the prophets. 33For God is not the author of confusion, but of peace, as in all churches of the saints. (1 Corinthians 14:29‑33)).
Luke says that “they ministered to the Lord” (vs. 2a). This simply means that they gave the Lord His due praise and worship. Luke says that they “fasted” also. This indicates that they were in deep exercise of soul concerning something that the Lord had laid on their hearts. From the context of the chapter, it is clear that their burden was the spread of the gospel in the regions beyond. While they ministered to the Lord, the Holy Spirit spoke, saying, “Separate Me Barnabas and Saul for the work whereunto I have called them” (vs. 2b). How exactly did the Spirit convey this message? Was His voice heard audibly in the building where they met in some ghostly way? No, the vehicles that the Spirit uses to speak in the assembly are the “prophets and teachers” who are present. Under the leading of the Spirit, certain brothers stood up in their midst and spoke the mind of God for the moment (Acts 11:2828And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. (Acts 11:28)). They conveyed the will of God concerning Barnabas and Saul carrying the gospel “far hence unto the Gentiles” (Acts 22:2121And he said unto me, Depart: for I will send thee far hence unto the Gentiles. (Acts 22:21)).
It is interesting to note that it was “as” they ministered to the Lord in praise and worship that they were “called” to this service. This goes along with the old adage: “Service should flow out of worship.” It is also to be noted that everything in connection with this mission was carried out under the Lordship of Christ and the guidance of the Holy Spirit. They didn’t have an appointed committee and missionary board to choose this work for them and to send them to it. All that we see is their expressed dependence upon the Lord for guidance and their commitment to doing His will. After the Spirit revealed His will, and they “fasted and prayed,” the brethren “laid their hands on them” and “let them go” (vs. 3). Thus, they received “the right hands of fellowship” (Gal. 2:99And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. (Galatians 2:9)) from the assembly in this step they were about to take. This would have included their continued support in prayer and perhaps some financial help.
The KJV wrongly translates the phrase, “they let them go,” as “they sent them away.” Out of this has come the mistaken idea that the Church is an institution that fits, ordains, and sends servants to the work of the ministry. Hence, we have the teaching and practice in Christendom of ordaining people to go out as missionaries and/or ordaining them to be “Pastors” and “Ministers” of churches. In fact, it has been taught that this was the occasion when Barnabas and Saul got their ordination for the ministry. There is, however, no truth to this; Barnabas and Saul had been ministering the Word in the assembly for over a year by this time! (Acts 11:2626And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. (Acts 11:26)) Since in the process of ordination, the greater ordains the lesser, who was there at Antioch that was greater than these prophets and teachers? (1 Cor. 12:2828And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:28)) None of the twelve apostles were there at that time to ordain them. Moreover, each time Paul went out on a new missionary endeavour, the process was repeated (Acts 15:4040And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. (Acts 15:40)). Even those who think that they see ordination to the ministry in this passage don’t believe that a person needs to be re-ordained every couple of years!
Acts 14:2626And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. (Acts 14:26) tells us what actually happened here. Barnabas and Saul were “committed to the grace of God.” As mentioned already, this refers to having the saints’ fellowship and prayers, and it may have included their financial help. But there was no official power or spiritual gift conveyed to them—the assembly does not possess those powers. This is not to say that ordination isn’t found in the Bible. It is there surely, but it is in connection with appointing elders/overseers (Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23); Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)), not fitting a pastor, teacher, evangelist, etc. to the work of the ministry of the Word. It is a mistake to think that ordination has anything to do with authorizing a person for ministering the Word in a congregation of Christians. It is confusing two distinct spheres of privilege and responsibility in the house of God—gift and office. The merging of these two spheres has resulted in the invention of a clergyman—a false and unscriptural position in the Church. The truth is that the possession of a gift to minister God’s Word is God’s warrant to use it.
We are not saying that Barnabas and Saul weren’t sent. It clearly says, “So they, being sent forth by the Holy Ghost [Spirit], departed” (vs. 4). Thus, they were sent forth, not by the church in Antioch, nor by a missionary board set up by men, but by the Holy Spirit. Paul got his apostleship and his call to service “not of men, neither by men, but by Jesus Christ, and God the Father” (Gal. 1:11Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) (Galatians 1:1)). Human authority had nothing to do with it.
The First Missionary Journey
Paul’s first missionary journey with Barnabas started at Antioch (Acts 13:44So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. (Acts 13:4)) and finished at Antioch (Acts 14:2727And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. (Acts 14:27)). It took about three years—A.D. 46-48. The area they targeted on this first mission was central Asia Minor (Turkey today). They visited at least nine cities and several countryside regions in Pamphylia, Phrygia, Pisidia, and Lycaonia—most of which are in Galatia. Thus, three men went forth from Antioch: two heralds of the gospel (Barnabas and Saul) and their “attendant” (John Mark).
Seleucia
Chap. 13:4—This is a seaport on the mainland about 16 miles from Antioch. There is no mention of any evangelism being done there; it seems that it was a stop-over point where they boarded a ship which took them to the island of “Cyprus.”
Salamis
Chap. 13:5—This is a city on the southeast coast of Cyprus. They preached the Word in the synagogues of the Jews, but there is no mention of any conversions. They followed the rule of going first to the Jews with the gospel before taking it to the Gentiles. This is a principle which Paul followed throughout his days of preaching (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)).
Paphos
Chap. 13:6-12—They then worked their way across the length of the island to “Paphos,” on the southwest. This was the capital city of Cyprus.
Elymas the Sorcerer Is Smitten With Blindness
At Paphos, there was a government official named “Sergius Paulus” (“the proconsul of the country”) who had an interest in spiritual things. Being “an intelligent man” and an honest seeker of truth, he called for “Barnabas and Saul, and desired to hear the Word of God” (vs. 7). But there was “a certain sorcerer [magician], a false prophet, a Jew, whose name was Bar-jesus,” (“Elymas” by interpretation) who “withstood” them. He claimed to be a prophet, but in reality, he was an “enemy of all righteousness.” He had evidently been planted there by Satan to “turn away the proconsul from the faith” (vs. 8).
At this point in the narrative (vs. 9), Luke tells us that Saul took the name “Paul,” which means ‘little,’ and hereafter is called that in the book. It is a Roman sounding name (as seen in the proconsul’s name) which he adopted in an effort to gain the ear of the Gentiles (1 Cor. 9:19-2219For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. (1 Corinthians 9:19‑22)). (See “Synopsis of the Books of the Bible,” by J. N. Darby, vol. 4, on Acts 13, footnote.) In keeping with the transitional nature of the book, Paul becomes more prominent in the missionary work as the chapters unfold, and accordingly, he is mentioned before Barnabas from here on—except in Acts 14:12-14; 15:12, 2512And 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, (Acts 14:12‑14)
12Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. (Acts 15:12)
25It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, (Acts 15:25).
Discerning the evil designs of this enemy of the gospel, Paul invoked an apostolic judgment on him. He pronounced: “O full of all deceit [subtilty] and all craft [mischief]: son of the devil, enemy of all righteousness; wilt thou not cease perverting the right paths of the Lord? And now behold, the Lord’s hand is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell upon him a mist and darkness; and going about he sought persons who should lead him by the hand” (vss. 10-11). This unbelieving Jew personifies the Jews nationally. He refused God’s grace for himself, and if that were not enough, he tried to hinder Sergius Paulus (a Gentile) from receiving it too. This is exactly what the Jews are guilty of; they have “killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles that they might be saved” (1 Thess. 2:14-1614For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. (1 Thessalonians 2:14‑16)).
Elymas’ judgment of blindness “for a season” is a picture of the judicial blindness that has come upon the nation for rejecting Christ (Psa. 69:2323Let their eyes be darkened, that they see not; and make their loins continually to shake. (Psalm 69:23)). This judgment which is presently over the nation (2 Cor. 3:1414But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. (2 Corinthians 3:14)) will not be forever; it will be lifted when “the fulness of the Gentiles be come in” (Rom. 11:2525For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. (Romans 11:25)). That is, when the present gospel outreach among the Gentiles has brought in the full number of elect persons that God has purposed for blessing in the Church. This will be complete at the time of the Rapture, after which God will take up His dealings with Israel again. Then, a remnant of the nation will see the Lord Jesus for who He truly is and will receive Him as their Messiah. When Sergius Paulus saw the power of God in action and heard the Word of the Lord which they spoke, he became a believer (vs. 12). He was the first trophy of God’s grace on this missionary journey.
(We must not think that the judgment on this sorcerer is something that we as Christians can invoke upon people who oppose and resist the gospel. This action was strictly an apostolic judgment—see also 1 Timothy 1:2020Of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. (1 Timothy 1:20).)
Perga
Chap. 13:13—Sailing north from the island of Cyprus, the little band of missionaries reached “Perga” on the mainland of Asia Minor (Turkey). It was a city situated in the region of “Pamphylia.”
John Mark Deserts Barnabas and Saul
There is no mention of any results in evangelism here at Perga, but Luke does report that John Mark “separated [departed] from them and returned to Jerusalem.” This was desertion, a failure on John Mark’s part. Chapter 15:38 makes this clear, stating that he “abandoned them.” It’s too bad that Barnabas and Saul didn’t express some regret in having taken John Mark with them. They probably shouldn’t have had him with them in the first place. The Spirit had said: “Separate Me Barnabas and Saul for the work whereunto I have called them” (Acts 13:22As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. (Acts 13:2)). The Spirit said nothing about taking John Mark; this was their own doing and it didn’t work out. What his trouble was exactly we are not told, but it is evident that he was not ready for the ardours of missionary work and turned back. A lesson can be learned here as to encouraging someone to get into a certain line of service when they don’t have the faith or conviction for it. We can push a person forward when he is not ready, and it can be to his undoing. The servant must get his call from the Lord, not from well-meaning brethren.
Antioch
Chap. 13:14-52—The missionaries moved onward into Galatia, a large province consisting of a number of regions including Pisidia, Lycaonia, etc. They came to “Antioch in Pisidia,” which is a hundred miles inland from Perga. (This Antioch is not to be confused with Antioch in Syria from which they began their journey.)
Paul’s Address in the Synagogue
Chap. 13:17-41—As was their strategy in every place they went, they entered the synagogue of the Jews to give them the gospel before preaching to the Gentiles (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)). After the usual reading of “the Law and the Prophets,” the visitors were invited to speak a “word of exhortation” to the people. Paul took the opportunity and addressed the Jews (“men of Israel”) and the proselytes (“ye that fear God”) who were present (vss. 15-16). (A proselyte is a Gentile convert to Judaism – vs. 43.)
Luke proceeds to reiterate Paul’s address in detail (vss. 17-41). He gives it to us verbatim because it is a prototypical example of the line that Paul normally took when he preached the gospel to his fellow Jews. We learn from it that he would take time at the outset to establish the fact that what he was presenting was not some new thing that denied their heritage and the hope of their fathers (Acts 26:6-76And now I stand and am judged for the hope of the promise made of God unto our fathers: 7Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. (Acts 26:6‑7)). In fact, he would show them that what he preached was the fulfilment of what was promised to the fathers and was what the fathers looked for in faith! (vss. 32-33) Having convinced them that he was not introducing something heterodox, Paul would gain the confidence of the Jews, and they would thus be more inclined to listen to the gospel he preached. The discourse had three parts:
A historical introduction (vss. 17-25).
The proclamation of the gospel (vss. 26-39).
A warning of judgment on those who reject it (vss. 40-41).
Israel—The Chosen Instrument Through Which the Saviour Would Come
Vss. 17-25—The historical preamble begins with God’s sovereign choice of the nation of Israel and ends with the coming of the Saviour Jesus into the world through Israel. It underscores the fact that they were a favoured people and the chosen instrument through which the Saviour would come. God “chose” them and marked them out for blessing (Deut. 7:6-86For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. 7The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: 8But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. (Deuteronomy 7:6‑8)). He “exalted” them in Egypt and brought them out of that land with “a high arm” (vs. 17). He “nursed them in the desert” with longsuffering patience and care (vs. 18). He “destroyed” their enemies and helped them take their inheritance in Canaan (vs. 19). He raised up “judges” (deliverers) in their land to save them when they were attacked by their enemies (vs. 20). After that, because they wanted and demanded a “king,” He gave them a king of their own choosing, and when he failed, He gave them a king after His own heart—“David” (vss. 21-22). It was through “this man’s seed” the promise to Israel has been fulfilled in the coming of “a Saviour Jesus” (vs. 23). Who He was could not be mistaken, for John the Baptist—whom all knew to be a prophet of God—had pointed Him out clearly (vss. 24-25). Paul’s point here is that God had fulfilled His promise to the fathers—the Saviour had come!
The Saviour Died and Rose Again
Vss. 26-39—In the second part of the address, Paul announced “the word of this salvation”—the gospel. He said that it had been “sent” to the “children of the stock [race] of Abraham” and to “whosoever” feared God—that is, to both Jews and Gentiles. Hence, it was for all in attendance in the synagogue (vs. 26). Paul’s intention in this part of his discourse was to show that the blessings of salvation were bound up in a rejected Saviour who died on a cross and rose again. Hence, he reiterated the sad story of Christ’s death. “They that dwell at Jerusalem, and their rulers” (through unbelief) condemned Him to death, though “they found no cause of death in Him!” In doing so, they fulfilled the very Scriptures—“the voices of the Prophets which are read every Sabbath day”—which foretold the Messiah’s rejection and death! (vss. 27-29) Since His rejection and death were prophesied by the Prophets hundreds of years before (Psa. 22:1515My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. (Psalm 22:15); Isa. 53:8-98He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 9And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. (Isaiah 53:8‑9); Dan. 9:2626And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:26); Zech. 13:66And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends. (Zechariah 13:6)), no one could accuse Paul of presenting some new doctrine.
God’s answer to this wickedness was to set His seal of approval on Christ by raising Him victoriously “from among the dead” (vs. 30). This momentous act of vindication has been well attested by many “witnesses” who saw Him in resurrection (vs. 31). Thus, in summary, God has “fulfilled” the “promise made to the fathers” by raising up His Son and sending Him into the world (vss. 32-33).
We must not confuse verses 32-33 with verses 34-37. Both speak of Christ being “raised up,” but they are not referring to the same thing. In verses 32-33, He is seen as raised up of God at His incarnation and sent to the children of Israel to bless them (Acts 3:2626Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. (Acts 3:26)). Psalm 2:77I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. (Psalm 2:7) is quoted to support this: “Thou art My Son, this day have I begotten Thee.” (The word “again” in the middle of verse 33 in the KJV should not be in the text; it is misleading and causes the reader to think that Paul was speaking of resurrection, which he was not.)
Verses 34-37, on the other hand, do refer to Christ’s resurrection. Isaiah 55:33Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. (Isaiah 55:3) is quoted to support this. “The sure mercies of David” refers to God’s mercy on David’s house and the promise He made to him to have a Son to sit upon his throne forever (2 Sam. 7:12-1612And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 14I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 15But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 16And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. (2 Samuel 7:12‑16); 1 Chron. 17:11-1411And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. 12He shall build me an house, and I will stablish his throne for ever. 13I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee: 14But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore. (1 Chronicles 17:11‑14); Psa. 132:1111The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne. (Psalm 132:11)). Since the Lord Jesus inherited the right to that throne through His genealogy, and being the rightful Heir, yet having died, God’s promise must of necessity include His resurrection, for a dead Man cannot reign publicly in the kingdom. Psalm 16:1010For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. (Psalm 16:10) is also referenced, showing that the “Holy One” (the Messiah and Saviour) who died would not remain in the separate state and “see corruption,” but would be raised from the dead. Paul then showed that David, the writer of the psalm, couldn’t have been referring to himself, for he “saw corruption” and still lies in the state of death to this day, awaiting resurrection. On the other hand, “He whom God raised again saw no corruption,” because He was raised from the dead.
Forgiveness and Justification in Christ, the Risen Man
Having brought his discourse to a climax with Christ’s resurrection, Paul then pointed his audience to the risen Saviour and the blessings of forgiveness and justification that are available in Him for all who believe. He announced: “Be it known unto you, therefore, men and brethren, that through this Man is preached unto you the forgiveness [remission] of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the Law of Moses” (vss. 38-39). We see from this appeal that the blessings of the gospel are found in a risen Man, the Saviour Jesus. They are not found in adhering to a religious creed or by performing certain religious duties, etc. These blessings are possessed simply by believing on the Lord Jesus Christ (Acts 16:3131And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31)).
We also see here that Paul preached a higher line of truth than Peter. The Apostle Peter announced the forgiveness (remission) of sins (Acts 2:38; 3:19; 5:31; 10:4338Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)
19Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; (Acts 3:19)
31Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. (Acts 5:31)
43To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. (Acts 10:43)). The apostles had been commissioned by the Lord to do the same (Luke 24:4747And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. (Luke 24:47)). The Apostle Paul also preached forgiveness, as these verses show, but he went further in his gospel presentation to include justification. This is the first mention of the truth of justification in the Bible. (In his epistles to the Romans, Colossians, and Ephesians, he goes a step further and brings in reconciliation.)
Paul’s point here in verses 38-39 is that those who receive Christ as their Saviour are both forgiven and justified. Forgiveness of sins has to do with the believer knowing that the judgment of his sins has been forever lifted. Justification includes that but goes further. It has to do with clearing the believer from every charge of sin against him by being set in a new position before God in Christ. Hence, he is “justified in Christ” (Gal. 2:1717But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. (Galatians 2:17)). C. Crain said, “Here we have both forgiveness and justification. Looked at as a guilty sinner, the man who believes in Jesus is forgiven. Looked at as “in Christ,” he is justified (Readings on Justification, at Oakland, California, September 1921). “In Christ” is a technical term in Paul’s gospel that has to do with the believer being set in Christ’s place of acceptance before God. It literally means “to be in Christ’s place before God.”
Fittingly, Paul did not bring in the truth of justification in his discourse until he had established the fact of Christ’s resurrection, for justification is consequent upon Christ’s resurrection (Rom. 4:2525Who was delivered for our offences, and was raised again for our justification. (Romans 4:25)). Old Testament saints, therefore, could not have had this blessing because Christ hadn’t died and hadn’t risen again in those times. They were justified only in the sense of being reckoned righteous (Gen. 15:66And he believed in the Lord; and he counted it to him for righteousness. (Genesis 15:6); Rom. 4:1-51What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2For if Abraham were justified by works, he hath whereof to glory; but not before God. 3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4Now to him that worketh is the reward not reckoned of grace, but of debt. 5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:1‑5)). They were not justified in the New Testament sense of justification, being set in a new place before God in Christ. J. N. Darby said, "Justifying forgiveness, unknown in the Old Testament, is complete once and forever" (Letters, vol. 2, p. 275).
Consequent upon being justified in Christ, God no longer sees the believer as a sinner; the believer now stands before God in all the acceptance of Christ! Thus, we are “accepted in the Beloved” (Eph. 1:66To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6); 1 John 4:1717Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. (1 John 4:17)). As Christ stands in resurrection with no credible charge able to be brought against Him (Isa. 50:88He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. (Isaiah 50:8)), so we stand clear of all charges of condemnation, because we are in Christ’s place before God (Rom. 8:3434Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8:34)). Wonderful truth indeed!
Paul adds: “Which ye could not be justified by the Law of Moses.” That is, the blessing of justification which the gospel announces is something that the Law of Moses couldn’t do. The legal covenant could only justify “the righteous” (1 Kings 8:3232Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness. (1 Kings 8:32)). But since there are none righteous (Rom. 3:1010As it is written, There is none righteous, no, not one: (Romans 3:10)), the Law has never justified anyone. The gospel, on the other hand, which is based on the efficacy of the finished work of Christ on the cross, can justify “the ungodly!” (Rom. 4:55But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:5)) The only thing the Law can do with the ungodly is condemn them, and that it does (1 Tim. 1:8-108But we know that the law is good, if a man use it lawfully; 9Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; (1 Timothy 1:8‑10)).
A Warning Proclamation
Vss. 40-41—Paul concluded his address with a word of warning which all gospel messages should include: “Beware therefore, lest that come upon you, which is spoken of in the Prophets: Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.” As with all elements of Paul’s preaching, this warning was based on Scripture, from which he quotes. The Old Testament prophets not only spoke of the coming of Christ (vs. 23), the death of Christ (vss. 27, 29), and the resurrection of Christ (vss. 34-35), they also spoke of the judgment that will fall on those who reject Christ (vs. 41). Paul quotes Habakkuk 1:55Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you. (Habakkuk 1:5), not for its eschatological (end-time events) significance, but to warn against unbelief. The “work” which God did in Habakkuk’s day was a judgment upon Israel using the Chaldean invasion into Israel. The announcement of its coming was not believed by the people, even though they were warned by the prophet—and it fell on those unbelievers. Paul’s point here is that judgment falls on those who “will not believe” God’s Word—whether it is announcing judgment, or it is announcing the blessings of the gospel.
The Results of Paul’s Preaching
Vss. 42-52—Luke then gives us the results of Paul’s preaching. When the meeting was over, the people “besought” the missionaries to preach to them again the following Sabbath (vs. 42). A number of “Jews” and “worshipping proselytes” were the first to believe, and they followed Paul and Barnabas, who “persuaded them to continue in the grace of God” (vs. 43). (The word “Gentiles” in verse 42 in the KJV should not be in the text.)
On the next Sabbath nearly the whole city, which consisted of mostly Gentiles—who had probably never been in a synagogue before—came to hear the preaching. When the Jews saw “the multitudes” of interested Gentiles, it was too much for them. They were “filled with envy” and spoke against the things which Paul taught—“contradicting and blaspheming” (vs. 45). Meeting with such decided opposition and having fulfilled their responsibility in announcing the Word of God to the Jews “first,” Paul and Barnabas turned to the Gentiles with the offer of salvation. They said: “Seeing ye put it from you, and judge yourselves unworthy of everlasting [eternal] life, lo, we turn to the Gentiles” (vs. 46). As with everything they did and taught, they had Scripture for it. They quoted Isaiah 49:66And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. (Isaiah 49:6): “I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth” (vs. 47). Again, Paul and Barnabas didn’t quote this passage for its prophetic significance, which is yet future, but for the principle involved in it. It is simply that if and when Israel would reject the grace of God, God would give an opportunity to the Gentiles to have the blessing (Matt. 21:33-4433Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36Again, he sent other servants more than the first: and they did unto them likewise. 37But last of all he sent unto them his son, saying, They will reverence my son. 38But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39And they caught him, and cast him out of the vineyard, and slew him. 40When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. (Matthew 21:33‑44); Acts 28:23-2923And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24And some believed the things which were spoken, and some believed not. 25And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. 28Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 29And when he had said these words, the Jews departed, and had great reasoning among themselves. (Acts 28:23‑29)).
When the Gentiles heard this, “they were glad, and glorified the Word of the Lord: and as many as were ordained to eternal life believed” (vs. 48). Thus, we see an example of the working of “the power of God unto salvation” (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)). There was much resistance and opposition to the gospel that day, but God’s power broke through that stronghold of the enemy, and many souls were saved.
Divine Election and Human Responsibility
We see divine election and human responsibility together in this one verse (48). There is God’s pre-ordaining and men’s believing. These are two distinct lines of truth in Scripture that God would have us to know about and appreciate, without trying to reconcile them in our minds. They run side by side through Scripture like the two rails of a train track. Looking down the track, it may seem as though the rails touch each other somewhere off in the distance, but they really don’t. With our human limitations, we cannot understand how these two lines of truth relate to one another and interact. Thus, one side of the truth shouldn’t be emphasized at the expense of the other; such imbalance leads to error. No Bible teacher really understands how these two things work together, and therefore, should avoid trying to over-explain the subject. What we do know about these things is that both are involved in every conversion.
The doctrine of divine election is a teaching that gives God His rightful place as the sovereign Ruler of the universe, and as such, He can do as He chooses. To deny divine election as Scripture presents it, is to deny God the right to be God and to act as God. Man’s responsibility, on the other hand, must be insisted upon as well; otherwise God would be unjust putting sinners into Hell. This will never be because “the Judge of all the earth” will only do what is “right” (Gen. 18:2525That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? (Genesis 18:25)).
It should be noted that those who believed the gospel that day “were ordained to eternal life.” There is, however, no mention here, or anywhere else in the Bible, of some being ordained to eternal damnation. Scripture speaks of “vessels of wrath fitted to destruction,” but this is not God’s doing (Rom. 9:2222What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: (Romans 9:22)). Men fit themselves for damnation by unbelief; they are damned by their own choosing, not by any act of God.
The Spread of the Gospel
The gospel spread rapidly “throughout all the region” of Pisidia (vs. 49) and this aroused the enemy (Satan) to action. “The Jews excited the women of the upper classes who were worshippers” and they “raised persecution against Paul and Barnabas, and expelled them out of their coasts” (vs. 50). Some expositors suggest that these Gentile women probably accomplished this through their husbands who were in seats of administration in the city. The KJV says that they were “devout and honourable” women, but those words should not be in the text. These women were neither devout, nor honourable in the moral sense of those words. They were not believers but Gentiles who attended Jewish worship in the synagogue because they were tired of the vanity and disorders of idolatry (See J. N. Darby Translation footnote.) The Jews took advantage of the influence that these women had in the city and “stirred” them up to do their bidding by getting rid of the missionaries.
In response to this rejection, Paul and Barnabas “shook off the dust of their feet against them,” and moved on to Iconium. The Lord told the disciples to do this when their ministry was rejected (Luke 9:5; 10:115And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. (Luke 9:5)
11Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. (Luke 10:11)). It seems to belong to the legal dispensation, and with things being in transition in this book, it is the last we read of it. It does not mean that Paul and Barnabas were indicating that they were done with those people for good (e.g. “Good Riddance!”) because they went back to them later several times (Acts 14:21; 15:36; 18:2321And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, (Acts 14:21)
36And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. (Acts 15:36)
23And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples. (Acts 18:23)). It may symbolize that they were indicating that they were “clean of the blood of all men” (Acts 18:6; 20:266And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. (Acts 18:6)
26Wherefore I take you to record this day, that I am pure from the blood of all men. (Acts 20:26))—in that they had delivered their souls by fulfilling their responsibility in preaching, having warned the people of judgment that will come on all unbelief. Compare Ezekiel 33:1-91Again the word of the Lord came unto me, saying, 2Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: 3If when he seeth the sword come upon the land, he blow the trumpet, and warn the people; 4Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. 5He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul. 6But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hand. 7So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. 8When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. 9Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul. (Ezekiel 33:1‑9).
The missionaries left Antioch in Pisidia, being “expelled” from their coasts. But they left behind a lot more than just the dust off their shoes—they left behind “disciples” who were “filled with joy” and “the Holy Spirit!” (vs. 52) This means that while the missionaries were forced to go, the gospel didn’t go with them. The new converts would continue to spread the good news in the area.
Iconium
Chap. 14:1-6—This was a city in Phrygia about a hundred miles east of Antioch (Pisidia). Upon entering the synagogue here, Paul “so spake” that there was “a great multitude” of both Jews and Gentile proselytes who believed the gospel and were saved (vs. 1). This shows that the preacher needs to be in earnest when appealing to people with the gospel; God blesses it with positive results. As at Antioch, this drew forth a negative response from “the unbelieving Jews” who “stirred up the Gentiles” in the city, by poisoning their minds with falsehood concerning the missionaries and the message they preached (vs. 2). This was an obvious attempt to stop the blessing of the gospel. But it didn’t deter the preachers who stayed in the area “a long time” speaking “boldly” the Word of God’s grace (vs. 3). “Signs and wonders” accompanied their preaching and those things bore witness to the authenticity of their message.
One part of the city appreciated what Paul and Barnabas taught and were favourable toward them, and the other part of the city aligned itself with the unbelieving “Jews.” Without explanation, Luke refers to Paul and Barnabas as “apostles” (vss. 4, 14). It is the first time that Paul is referred to as such. This does not mean that he wasn’t an apostle until now. He received his apostleship long before this, when he was “called” by the Lord on the road to Damascus (Acts 9:4-94And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. 6And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. 9And he was three days without sight, and neither did eat nor drink. (Acts 9:4‑9); Rom. 1:11Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Romans 1:1); 1 Cor. 1:11Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, (1 Corinthians 1:1), etc.). It is clear from Scripture that Paul was an apostle, but there is no mention of Barnabas being one anywhere else but in this chapter. There is no explanation given here as to how it came to pass. Since the qualifications for apostleship are having seen the Lord (Acts 1:2222Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. (Acts 1:22); 1 Cor. 9:1-21Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? 2If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. (1 Corinthians 9:1‑2)) and being sent by Him (Matt. 10), was Luke implying that Barnabas had a similar experience to Paul’s?
The Jews Compromise Principles to Get Rid of the Apostles
The Jews then joined with the Gentiles to get rid of the missionaries. Normally, Jews won’t have anything to do with Gentiles. At certain times of the year, they won’t even stand in the same room as a Gentile! (John 18:2828Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. (John 18:28)) But in this case, they were willing to forego their Jewish scruples to get rid of the gospel of Christ and its messengers. This shows how deep their convictions really ran in regard to their professed holiness and their need for separation from the defiled Gentiles. When the apostles got wind that an “assault was in the making,” they “fled to Lystra and Derbe” (vss. 5-6). Their flight was based on God-given discernment; it was not cowardice. The Lord acted on this same principle in His ministry (John 10:39-4039Therefore they sought again to take him: but he escaped out of their hand, 40And went away again beyond Jordan into the place where John at first baptized; and there he abode. (John 10:39‑40)).
Lystra & Derbe
Chap. 14:6-20—These were neighbouring cities in Lycaonia. Unlike Iconium, Antioch, etc., there were very few Jews in this area, and therefore, no synagogue for Paul and Barnabas to begin their evangelization, as was their habit normally. This being the case, they went to “the surrounding country” between these two cities and “preached the gospel” in the open air to anyone they could find (vss. 6-7). Some evidently believed and are called “disciples” in verse 20. We know from chapter 16:1 and 2 Timothy 1:55When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also. (2 Timothy 1:5) that there was a godly “Jewess” named “Eunice” in that area who believed, who had a son named “Timotheus” who also believed. Whether they were saved on this initial visit of the apostles (vs. 7), or on their return home (vs. 21), or sometime after, we don’t know.
A Cripple Healed
Luke fastens our attention on a notable miracle done in Lystra. The incident is included here probably because it gives us a proto-typical example of the ignorance and superstition that marks the heathen world of paganism into which the missionaries were sent and had to contend with.
A man crippled from birth heard the Word preached by Paul. And, since “faith cometh by hearing, and hearing by the Word of God” (Rom. 10:1717So then faith cometh by hearing, and hearing by the word of God. (Romans 10:17)), he received “faith to be healed.” Paul discerned that and called him to “stand upright,” and immediately, the man “leaped and walked” (vss. 8-10). These benighted Gentiles at Lystra interpreted the miracle along the lines of their false idolatrous notions and thought that the apostles were Greek gods who had come down to them! They called Barnabas “Jupiter [Zeus]” and Paul “Mercury [Hermes],” and wanted to offer sacrifices of worship to them! (vss. 11-13) When the apostles understood their intentions, they protested ardently and told the people that they were mere men “with like passions” as they (vss. 14-15a). Had Paul and Barnabas not intervened, these pagans would have “worshipped and served the creature more than the Creator, who is blessed forever” (Rom. 1:2525Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. (Romans 1:25)).
The Dangers of the Praise of Men
Being genuine servants of the one true God, they flatly refused their blasphemous honours, and in it we get a practical lesson for servants regarding “the praise of men” (John 12:4343For they loved the praise of men more than the praise of God. (John 12:43)). These heathen people went to the extreme in their intentions to venerate Paul and Barnabas; notwithstanding, the servants of the Lord need to be on guard against flattery (Luke 6:2626Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. (Luke 6:26)). People may mean well in praising our service, but in doing so, they may be unintentionally spreading a net for our feet (Prov. 29:55A man that flattereth his neighbor spreadeth a net for his feet. (Proverbs 29:5)). The Lord’s servants possess nothing that they did not receive from God (1 Cor. 4:77For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? (1 Corinthians 4:7)), and we should, therefore, not make them out to be anything more than what they are. We should, however, be thankful for them, for they are gifts to the Church from the ascended Christ (Eph. 4:1111And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11)).
The danger for the servant of the Lord is that he may like the attention and applause of men and could get intoxicated with it. And, if there is some unjudged pride in his heart, it will manifest itself in his seeking honour and praise from men—even if it means compromising principles to get it. The Christian profession today has many men and women seeking positions of honour, and also taking “flattering titles” to distinguish themselves among their peers (Job 32:21-2221Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man. 22For I know not to give flattering titles; in so doing my maker would soon take me away. (Job 32:21‑22)).
The Witness of God in Creation
The apostles used the opportunity to declare to these poor Gentiles the one true God, the Creator of the universe, stating: “The living God which made heaven, and earth, and the sea, and all things that are therein: who in times past suffered all nations to walk in their own ways. Nevertheless, He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness” (vss. 15b-17). Thus, God has borne witness of Himself through His creation. This is called “the everlasting gospel” (Rev. 14:6-76And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. (Revelation 14:6‑7)). The creation teaches us:
It is instructive that Paul and Barnabas didn’t quote Scripture to these heathen people, as they normally would do with the Jews. Being Gentiles, they had no knowledge of the Holy Scriptures; to bring such passages before them would be meaningless without a lot of explanation from the apostles. Instead, Paul and Barnabas appealed to God’s other witness—creation (Psa. 19:1-51<<To the chief Musician, A Psalm of David.>> The heavens declare the glory of God; and the firmament showeth his handywork. 2Day unto day uttereth speech, and night unto night showeth knowledge. 3There is no speech nor language, where their voice is not heard. 4Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, 5Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. (Psalm 19:1‑5); Rom. 1:19-2019Because that which may be known of God is manifest in them; for God hath showed it unto them. 20For 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: (Romans 1:19‑20)). (Paul followed this same rule when preaching to the Athenians in Acts 17:16-3416Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. 17Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. 18Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. 19And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? 20For thou bringest certain strange things to our ears: we would know therefore what these things mean. 21(For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) 22Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. 24God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; 26And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 28For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. 30And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. 32And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. 33So Paul departed from among them. 34Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them. (Acts 17:16‑34).) Since creation bears witness to the fact that God is infinite in knowledge, every person should know that He knows everything about every creature—including their sins. Since creation also bears witness to God’s infinite power, every person should know that He is able to hold men accountable for their actions (Rom. 14:11-1211For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12So then every one of us shall give account of himself to God. (Romans 14:11‑12)). Moreover, the goodness of God of which creation testifies, will lead all to repentance who are conscious of their having to do with Him (Rom. 2:44Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? (Romans 2:4)). This, in turn, will cause the sinner to fear God and work righteousness, and thus, he will be accepted of God (Acts 10:3535But in every nation he that feareth him, and worketh righteousness, is accepted with him. (Acts 10:35)). Since verse 7 says that Paul and Barnabas preached the gospel to these people, we know that they didn’t leave these pagan idolaters with the limited witness of creation but gave them the good news of the coming of Christ to accomplish redemption through His death and resurrection. Some were saved by the preaching and are called “disciples” in verse 20.
The fickleness of man is seen in verse 19. The very people who wanted to worship the apostles—through the evil influence of the unbelieving Jews who came from “Antioch and Iconium”—turned around quickly and “stoned Paul!” (2 Cor. 11:2525Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; (2 Corinthians 11:25)) Having stoned him, they carried him outside the city and left him for “dead.” Most expositors correlate this incident with Paul’s “out of the body experience” in Paradise, which he reiterated to the Corinthians 14 years later (2 Cor. 12:2-42I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. 3And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. (2 Corinthians 12:2‑4)).
Evil men sought to put an end to Paul’s ministry by trying to kill him (2 Tim. 3:1111Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. (2 Timothy 3:11)), but God had further plans for him in His service. So, in the presence of the disciples who were sorrowing, Paul “rose up” miraculously and went back “into the city” of Lystra (vs. 20a). To go back to the very place where he was persecuted shows incredible courage. The next day, Paul and Barnabas departed to “Derbe” and preached the gospel there (vs. 20b). The fact that they got to Derbe the same day in which they left Lystra shows that these were neighbouring cities, about 25 miles apart. The gospel flourished in Derbe and the missionaries “made many disciples” (vs. 21a). A man named “Gaius” from that city may have been saved at this time (Acts 20:44And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. (Acts 20:4)). “Timothy” and his mother “Eunice” (2 Tim. 1:55When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also. (2 Timothy 1:5)), who were also from Derbe (Acts 20:44And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. (Acts 20:4)), may have been saved at that time as well.
Follow-up Work Begins
Vss. 21b-28—The success of the gospel in these regions brought on new exercises for the missionaries. There were now groups of believers in every place where they had preached. Realizing the need for grounding these converts in the “most holy faith” (Jude 2020But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, (Jude 20)), the apostles retraced their steps through the cities in which they had been, strengthening the disciples in doctrinal truth and in matters pertaining to practical Christian living. This would have taken some time, for this work is not something that is done overnight.
This is an important work which every missionary and evangelist should not neglect in their service. New converts are a favourite target of the enemy (Satan). Being unestablished in the truth, they can easily be deceived by peddlers of false doctrine. Their great danger is getting drawn into some erroneous system of teaching by those who have an agenda to gather disciples after themselves (1 John 2:18-2718Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 19They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. 20But ye have an unction from the Holy One, and ye know all things. 21I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25And this is the promise that he hath promised us, even eternal life. 26These things have I written unto you concerning them that seduce you. 27But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. (1 John 2:18‑27)). Therefore, the immediate objective is to have the babes in Christ mature as quickly as possible, so that they would no longer be “children [babes], tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and [unprincipled] cunning craftiness, whereby they lie in wait to deceive [with a view to systemized error]” (Eph. 4:1414That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; (Ephesians 4:14)).
With this danger lurking, the apostles were not content to leave their converts to make their own way after they were saved; they re-visited them with the intention of getting them established. In evangelism today, converts are often told: “Go to the church of your choice.” Not being grounded in the truth, they will oftentimes pick a Christian church that lacks in truth—either in soteriology (salvation and it’s related blessings), ecclesiology (church doctrine and practise), and eschatology (future events). As a result, they are stunted in their growth and/or confused as to the divine revelation of truth. We learn from Paul’s epistle to the Galatians (written later) that these believers never did get grounded in the truth as the apostles desired. They were “so soon removed” from the truth which they had been taught (Gal. 1:6-76I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. (Galatians 1:6‑7)) and turned aside after Judaizing teachers who threw them into “confusion” (Gal. 5:1212I would they were even cut off which trouble you. (Galatians 5:12)). We cannot, therefore, stress the importance of this work enough. Follow-up work involves two things:
“Establishing” the disciples (vs. 22a).
“Exhorting” the disciples (vs. 22b).
Establishing believers is done by teaching them the truth; this was Paul’s forte (Acts 11:25-2625Then departed Barnabas to Tarsus, for to seek Saul: 26And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. (Acts 11:25‑26)). Exhorting believers pertains to practical matters of Christian living; this was Barnabas’ forte (Acts 11:22-2322Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. 23Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. (Acts 11:22‑23)). Thus, the ministry of these two servants complemented one another.
It was the habit of Paul in his missionary labours to have a co-worker or two remain behind with the new converts to be engaged in this work, or he would return there himself shortly after to help them in that way. Some examples are:
• ANTIOCH (in Pisidia), ICONIUM, & LYSTRA—Paul and Barnabas returned to establish the new believers in the faith (Acts 14:21-2321And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 22Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:21‑23)).
PHILIPPI—Luke was left behind to strengthen and encourage the new converts. This is indicated by his use of the word, "they" rather than, "we" (Acts 17:11Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: (Acts 17:1)). Luke wrote the book of the Acts; when he accompanied Paul, he said, "we," and when he didn't, he would say "they." (Luke joined the missionary band in Troas and went with them to Macedonia and the city of Philippi – Acts 16:1010And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. (Acts 16:10)).
ATHENS—Since Silas is not mentioned in accompanying Paul from Athens to Corinth (Acts 18:11After these things Paul departed from Athens, and came to Corinth; (Acts 18:1)), we thereby understand that he remained at Athens and shepherded the few who had believed in that city (Acts 17:3434Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them. (Acts 17:34)), and afterward he went north into Macedonia. (Silas and Timothy then went together to Corinth to link up with Paul – Acts 18:55And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. (Acts 18:5); 2 Cor. 11:99And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. (2 Corinthians 11:9)).
EPHESUS—Aquila and Priscilla were left in Ephesus when Paul went on to Jerusalem (Acts 18:19-2819And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. 20When they desired him to tarry longer time with them, he consented not; 21But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus. 22And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch. 23And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples. 24And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28For he mightily convinced the Jews, and that publickly, showing by the scriptures that Jesus was Christ. (Acts 18:19‑28)). Later, Paul besought Timothy to remain there when he pressed on to Macedonia (1 Tim. 1:33As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, (1 Timothy 1:3)).
Suffering for Christ
On the practical side of things, the apostles emphasized the fact that Christianity is not popular in this world. The Lord forewarned the disciples that since He was hated and rejected by the world, all who follow Him would be hated and rejected too (John 15:18-20; 16:3318If the world hate you, ye know that it hated me before it hated you. 19If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. (John 15:18‑20)
33These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. (John 16:33)). Hence, there is a need for being prepared to suffer for the things that our faith has laid hold of. Paul and Barnabas didn’t hide this from the disciples in Derbe, Lystra, Iconium, and Antioch, but taught them that “we must through much tribulation enter into the kingdom of God.” Withholding this from their converts would have given these new believers a false impression of Christianity.
The truth is, suffering persecution for the name of Christ is normal to Christianity, and we shouldn’t be surprised when it comes (Acts 9:1616For I will show him how great things he must suffer for my name's sake. (Acts 9:16); 2 Thess. 1:44So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: (2 Thessalonians 1:4); 2 Tim. 2:3; 3:123Thou therefore endure hardness, as a good soldier of Jesus Christ. (2 Timothy 2:3)
12Yea, and all that will live godly in Christ Jesus shall suffer persecution. (2 Timothy 3:12); 1 Peter 3:14; 4:1614But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; (1 Peter 3:14)
16Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. (1 Peter 4:16)). Failing to mention this side of things in our ministry can lead our converts to believe that they will never have another problem in life because they have been saved. Under that impression, when persecution and suffering arise, their faith may be shaken, and they become “offended” (Mark 4:1717And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. (Mark 4:17)). Hence, Paul and Barnabas did not neglect this aspect of things. F. B. Hole said: “They did not say that we may through some tribulation enter the kingdom, but that we must through much tribulation” (The Gospels and Acts, p. 350).
The mention of entering “the kingdom of God” here must be the future aspect of it because every believer has already entered the kingdom of God in its present aspect, through new birth (John 3:55Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5)). Thus, the Christian’s whole pathway through this world is viewed as being through tribulation.
Ordaining Elders in Local Assemblies
Vs. 23—Some of the converts who had been saved through Paul and Barnabas on their initial passage through these cities had evidently made progress spiritually—enough so that on their return the apostles ordained them as elders. Luke says: “When they had ordained [chosen/appointed] them elders in every church [assembly], and had prayed with fasting, they commended them to the Lord, on whom they believed.” As a rule, Paul and Barnabas would not ordain elders among their converts on their first visit to an area. This is because such were new to the faith and such a role of responsibility should not be given to a “novice” who could get carried away with his own importance and “fall into the condemnation of the devil” (1 Tim. 3:66Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. (1 Timothy 3:6)). They wisely waited until those who had the qualifications for that work manifested themselves (1 Tim. 3:1-71This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; 3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4One that ruleth well his own house, having his children in subjection with all gravity; 5(For if a man know not how to rule his own house, how shall he take care of the church of God?) 6Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:1‑7); Titus 1:5-75For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: 6If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 7For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; (Titus 1:5‑7); 1 Peter 5:1-31The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3Neither as being lords over God's heritage, but being ensamples to the flock. (1 Peter 5:1‑3)) and then appointed them to this office at a later time.
There are three words in the epistles used for those who function in this office. They are: “elders,” “overseers [“bishops” in the KJV], and “leaders [guides].” Elders and overseers are used interchangeably; see Acts 20:1717And from Miletus he sent to Ephesus, and called the elders of the church. (Acts 20:17) with verse 28 and Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5) with verse 7. See also 1 Peter 5:1-21The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:1‑2). This office is the Lord’s normal means of guiding a local assembly in its administrative responsibilities. The focus of this work pertains particularly to the spiritual welfare of the assembly.
“Elders” (Presbuteroi) describes the maturity and experience that should mark those who have this place in the assembly. It refers to those advanced in spiritual maturity—not necessarily physical age, for not all aged men in the assembly necessarily function in this role (e.g. 1 Tim. 5:11Rebuke not an elder, but entreat him as a father; and the younger men as brethren; (1 Timothy 5:1); Titus 2:22That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. (Titus 2:2)). This is because all such may not have the experience, or the exercise, or the moral qualifications that are necessary.
“Overseers [bishops]” (Episkopoi) describes the work that they do; shepherding the flock (1 Peter 5:22Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:2); Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)), watching over the saints (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)), giving them admonition (1 Thess. 5:1313And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:13)), and teaching the gainsayers (1 Tim. 3:22A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; (1 Timothy 3:2); Titus 1:99Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:9)).
“Leaders [guides]” (Hegoumenos) describes the leadership they are to give in the assembly.
Scripture refers to those in this role as, “Those who labour among you, and take the lead among you” (1 Thess. 5:12-1312And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:12‑13); Heb. 13:7, 17, 247Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. (Hebrews 13:7)
17Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)
24Salute all them that have the rule over you, and all the saints. They of Italy salute you. (Hebrews 13:24); 1 Cor. 16:15-1815I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. 17I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. (1 Corinthians 16:15‑18); 1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)). Note: it is “those,” not “him.” Whenever elders/overseers/leaders are spoken of as functioning in their place, they are always referred to in the plural. They may be spoken of in the singular when it is in reference to their personal character (1 Tim. 3:1-71This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; 3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4One that ruleth well his own house, having his children in subjection with all gravity; 5(For if a man know not how to rule his own house, how shall he take care of the church of God?) 6Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:1‑7)), but when performing their work, it is in plural. This shows that under normal conditions this work is not to be carried out by one man. Having a group of elders, they can check and balance one another. This is a God-given guard so that no individual would rise up and preside over an assembly.
Furthermore, the KJV renders the verses quoted above as: “Those ... over you in the Lord” (1 Thess. 5:1212And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:12)); and, “Them that have the rule over you” (Heb. 13:17, 2417Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)
24Salute all them that have the rule over you, and all the saints. They of Italy salute you. (Hebrews 13:24)). These are not the best renderings, and they might convey the idea that these men are to preside over the flock of God—which is not true. These verses should be translated: “Those who ... take the lead among you.” This shows that they have a place, like all the other members of the body of Christ, “among” the flock of God. The only place in Scripture where we have somebody presiding over a local assembly is in the case of Diotrephes, and he was a self-seeking man (3 John 9-109I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 10Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. (3 John 9‑10)). How different all this is from the order that men have arranged in their church denominations. God’s way is to have a number of overseers (bishops) in a local assembly (Phil. 1:11Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: (Philippians 1:1); Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28); Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)), but man’s way is to have one bishop over many churches.
Luke says that the apostles “chose them elders in each assembly” (vs. 23). Note carefully, the assemblies didn’t choose their elders/overseers/leaders. This is because God did not give the powers of ordination to assemblies; it is an apostolic function. In spite of this, the churches in Christendom pretend to have these powers, and choose and ordain their elders! In every case in Scripture they were chosen by an apostle, or by the delegate of an apostle (Acts. 14:23; Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)). Elders were chosen for an assembly, but not by an assembly. The wisdom of God is seen in this: if an assembly were to choose its elders, it might be biased and inclined to pick men who favour its preferences. This leads to the assembly having control over its leaders; and when there is not a clear understanding of Scriptural principles in assembly matters (which most in the assembly often don’t have), the assembly could easily take itself off track. Being an apostolic function, in those days the assemblies would be preserved from this danger. Moreover, appointment to this office is purely a local charge. Its exercise is only in the locality in which the elder resides; he has no authority to act as an elder in an assembly in another city.
Since there are no apostles on earth today to ordain elders, there can be no officially appointed elders in the sense that we have here in Acts 14. But that does not mean that the work of oversight cannot go on. The Spirit of God is still raising up men to do that work (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)), and the saints should recognize them for the work that they do (1 Thess. 5:12-1312And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:12‑13); 1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)). We are not called to ordain them, for we have no power to do so, but we should submit ourselves to them (1 Cor. 16:15-1615I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. (1 Corinthians 16:15‑16)), for they watch for our souls (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)).
Having ordained elders in each locality, the apostles “commended” the rest of the saints in each assembly “to the Lord —not to the newly-appointed elders (vs. 23b). This shows that the elders were not to interfere with the saints’ communion with the Lord and their receiving guidance from Him in their personal lives.
Attalia
Chap. 14:24-25—Being homeward bound, the apostles passed through the regions of Pisidia and Pamphylia and “preached the word” in the city of “Perga.” After this, they went down to the seaport “Attalia,” the last city visited on their journey, from which they took a ship to “Antioch” in Syria (vs. 26). Cyprus was not touched.
Antioch
Chap. 14:26-28—When they finally returned to Antioch, they had a meeting with the assembly to report on their missionary labours in the regions beyond. They “gathered the church [assembly] together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles.” This meeting gave the saints an opportunity to hear what the Lord had been doing in foreign fields. (See also Acts 15:33And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. (Acts 15:3).) This kind of a meeting is not for labourers to boast of what they are doing for the Lord (2 Kings 10:1616And he said, Come with me, and see my zeal for the Lord. So they made him ride in his chariot. (2 Kings 10:16)), but to rehearse what God is doing in saving souls and gathering them unto the name of the Lord Jesus Christ.
A brother who labours in a foreign land may pass through town, and the assembly there may take the opportunity to have him give a report on the work in that land. He might put up a map or show some pictures of the work in that particular area where he and others have been serving. The main purpose of this meeting is to encourage the local saints to pray for the work in various places. Hearing of it in this way enables them to pray more intelligently. It also gives them an opportunity to have practical fellowship with that work in a monetary way.