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. 11:13). Commencing with chapter 13, the Spirit traces three distinct missionary journeys that the Apostle Paul took into “the regions beyond” (2 Cor. 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. 5:23) and “Lord of the harvest” (Matt. 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; 14:29-33).
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 11:28). They conveyed the will of God concerning Barnabas and Saul carrying the gospel “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. 2:9) 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 11:26) 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. 12:28) 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 15:40). 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 14:26 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 14:23; 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. 1:1). Human authority had nothing to do with it.
The First Missionary Journey
Paul’s first missionary journey with Barnabas started at Antioch (Acts 13:4) and finished at Antioch (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. 1:16).
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. 9:19-22). (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, 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. 2:14-16).
Elymas’ judgment of blindness “for a season” is a picture of the judicial blindness that has come upon the nation for rejecting Christ (Psa. 69:23). This judgment which is presently over the nation (2 Cor. 3:14) will not be forever; it will be lifted when “the fulness of the Gentiles be come in” (Rom. 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 1:20.)
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 13:2). 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. 1:16). 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 26:6-7). 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. 7:6-8). 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. 22:15; Isa. 53:8-9; Dan. 9:26; Zech. 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 3:26). 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 55:3 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. 7:12-16; 1 Chron. 17:11-14; Psa. 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 16:10 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 16:31).
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; 10:43). The apostles had been commissioned by the Lord to do the same (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. 2:17). 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. 4:25). 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. 15:6; Rom. 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. 1:6; 1 John 4:17). As Christ stands in resurrection with no credible charge able to be brought against Him (Isa. 50:8), so we stand clear of all charges of condemnation, because we are in Christ’s place before God (Rom. 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 8:32). But since there are none righteous (Rom. 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. 4:5) The only thing the Law can do with the ungodly is condemn them, and that it does (1 Tim. 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 1:5, 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 49:6: “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. 21:33-44; 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. 1:16). 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. 18:25).
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. 9:22). 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; 10:11). 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; 18:23). It may symbolize that they were indicating that they were “clean of the blood of all men” (Acts 18:6; 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 33:1-9.
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 9:4-9; Rom. 1:1; 1 Cor. 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 1:22; 1 Cor. 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 18:28) 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 10:39-40).
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 1:5 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. 10:17), 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. 1:25).
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 12:43). 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 6:26). People may mean well in praising our service, but in doing so, they may be unintentionally spreading a net for our feet (Prov. 29:5). The Lord’s servants possess nothing that they did not receive from God (1 Cor. 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. 4:11).
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 32:21-22).
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. 14:6-7). The creation teaches us:
He is an all-wise God—able to design the creation with all of its amazing intricacies proves that His “understanding is infinite” (Psa. 147:4-5).
He is an all-powerful God—able to bring the universe into existence and to keep it functioning proves His “eternal power” (Rom. 1:20).
He is an all-good God—looking after His creatures in the lower creation with the care He has shown proves that He is “good” (Acts 14:17).
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. 19:1-5; Rom. 1:19-20). (Paul followed this same rule when preaching to the Athenians in 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. 14:11-12). 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. 2:4). This, in turn, will cause the sinner to fear God and work righteousness, and thus, he will be accepted of God (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. 11:25) 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. 12:2-4).
Evil men sought to put an end to Paul’s ministry by trying to kill him (2 Tim. 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 20:4). “Timothy” and his mother “Eunice” (2 Tim. 1:5), who were also from Derbe (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 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 2:18-27). 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. 4:14).
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. 1:6-7) and turned aside after Judaizing teachers who threw them into “confusion” (Gal. 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 11:25-26). Exhorting believers pertains to practical matters of Christian living; this was Barnabas’ forte (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 14:21-23).
• SYRIA & CILICIA—Paul and Silas returned to strengthen the new converts in those areas (Acts 15:40-41).
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 17:1). 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 16:10).
THESSALONICA—None stayed behind at first because the persecution was so intense (Acts 17:10), but later Timothy was sent back there from Athens to establish and encourage them (1 Thess. 3:1-2).
BEREA—Silas and Timothy remained there to help them on in the faith (Acts 17:14) and then moved on to Athens at the call of Paul (Acts 17:15). (We know they reached Athens because Timothy was sent from Athens back to Thessalonica by Paul and Silas – 1 Thess. 3:2.)
ATHENS—Since Silas is not mentioned in accompanying Paul from Athens to Corinth (Acts 18:1), we thereby understand that he remained at Athens and shepherded the few who had believed in that city (Acts 17:34), and afterward he went north into Macedonia. (Silas and Timothy then went together to Corinth to link up with Paul – Acts 18:5; 2 Cor. 11:9).
CORINTH—Silas and Timothy remained behind at Corinth when Paul left with Aquila and Priscilla (Acts 18:18). Apollos also went there later (chap. 18:27-28).
EPHESUS—Aquila and Priscilla were left in Ephesus when Paul went on to Jerusalem (Acts 18:19-28). Later, Paul besought Timothy to remain there when he pressed on to Macedonia (1 Tim. 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; 16:33). 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 9:16; 2 Thess. 1:4; 2 Tim. 2:3; 3:12; 1 Peter 3:14; 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 4:17). 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 3:5). 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. 3:6). They wisely waited until those who had the qualifications for that work manifested themselves (1 Tim. 3:1-7; Titus 1:5-7; 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 20:17 with verse 28 and Titus 1:5 with verse 7. See also 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. 5:1; 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 5:2; Acts 20:28), watching over the saints (Heb. 13:17), giving them admonition (1 Thess. 5:13), and teaching the gainsayers (1 Tim. 3:2; 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. 5:12-13; Heb. 13:7, 17, 24; 1 Cor. 16:15-18; 1 Tim. 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. 3:1-7), 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. 5:12); and, “Them that have the rule over you” (Heb. 13:17, 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 9-10). 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. 1:1; Acts 20:28; 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 1:5). 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 20:28), and the saints should recognize them for the work that they do (1 Thess. 5:12-13; 1 Tim. 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. 16:15-16), for they watch for our souls (Heb. 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 15:3.) This kind of a meeting is not for labourers to boast of what they are doing for the Lord (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.