BIBLE IN TEN

Acts 15:2

Friday, 3 March 2023
 
Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question. Acts 15:2
 
The previous verse told of the Judaizers coming to Antioch and telling the brethren that unless they were circumcised, they could not be saved. With that remembered, it next says, “Therefore, when Paul and Barnabas had no small dissension and dispute with them.”
 
The first word, translated as dissension, stasis, was used concerning Barabbas in Luke 23:19 and translated as insurrection or rebellion. It is the etymological root of our current word, stasis, which is used at times to refer to a civil war. The sides were drawn up and there was no agreement to be found between them. Paul will say to the Galatians these words –
 
“O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? 2 This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? 3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? 4 Have you suffered so many things in vain—if indeed it was in vain?” Galatians 3:1-4
 
The answer to the question for the Galatians to consider was obvious. They had heard the gospel, they had received the Spirit, and they were saved. Why would they need to then be circumcised if God had accepted them as they were? But just like in Galatia, this is what the Judaizers were trying to get those believing Gentiles in Antioch to do. Obviously, Paul and Barnabas would not budge an inch. The Spirit had accepted the Gentiles as they were. Unless the Spirit was fickle and the giving of the Spirit was not a sound guarantee, there was nothing necessary to be added to His work.
 
The next word, translated as dispute, zétésis, is translated elsewhere as controversy, speculation, and so on. It signifies “a searching.” The YLT translates it as disputation. It is as if they had set forth a formal debate in order to settle the matter. They presented why they believed what they believed in order to convince others. But a resolution was not forthcoming. Hence, “they determined that Paul and Barnabas and certain others of them should go up to Jerusalem.”
 
This is the logical avenue to take in this case. There was an unresolved dispute, the apostles had been set forth as those who were to speak on behalf of the Lord, and so the matter would rightly be elevated to them. Paul, even though appointed an apostle, would certainly have agreed to this because he knew that:
 
1) God is not fickle. He had called Paul to this ministry and had given him sufficient instruction to know that what he was doing was right and appropriate. As this is so, He would not suddenly call out Paul’s stand as incorrect and requiring amendment.
 
2) The Lord had approved of the actions of Paul and Barnabas through “signs and wonders” (Acts 14:3, etc.). Thus, He would certainly be among the apostles to support the work that had already begun and which was approved by Him.
 
3) At whatever point in the timeline it had actually occurred, the conversion of Cornelius and those with him was prior to this time. The Spirit had come down upon those Gentiles without any hint of law observance. Peter and those with him were witnesses to this fact and he would have to acknowledge this, thus making a logical and indisputable defense for Paul’s position.
 
Along with this, Albert Barnes provides further reasons for why these Judaizers would also surely be happy to have a trial in Jerusalem. He says –
 
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(1) That Jerusalem would be regarded by them as the source of authority in the Christian church, as it had been among the Jews.
(2) most of the apostles and the most experienced Christians were there. They had listened to the instructions of Christ himself; had been long in the church; and were supposed to be better acquainted with its design and its laws.
(3) those who came from Judea would not be likely to acknowledge the authority of Paul as an apostle: the authority of those at Jerusalem they would recognize.
(4) they might have had a very confident expectation that the decision there would be in their favor. The question had not been agitated there. They had all been Jews, and it is certain that they continued as yet to attend in the temple service, and to conform to the Jewish customs. They might have expected, therefore, with great confidence, that the decision would be in their favor, and they were willing to refer it to those who resided at Jerusalem.
 
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These points are validated by the next words, which note that they were going up to Jerusalem “to the apostles and elders.”
 
If the Lord had established a New Covenant and there was a new direction in the redemptive events taking place among the people, it would be appropriate to go to the body that was designated by Him to conduct the affairs of that body. There would be no need to go to the stewards of the Mosaic Covenant because they had missed the train on what God was doing. And so, it was to the body who were assigned to the affairs of the New Covenant that the men were sent “about this question.”
 
The word translated as question is zétéma. It is found four times, only in Acts. It is from the same root as the word translated above as dispute. This refers to the underlying idea behind the dispute. It is intended to probe the principle at stake. In order to obtain a resolution, the matter will be fully explored and contemplated.
 
Life application: God provided revelation to the people under the law as He saw fit. An explanation of this was given as the first words of Hebrews were penned –
 
 “God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son.” Hebrews 1:1, 2
 
This was needed during the time before and during the law. The reason for this is that the Old Testament was not yet complete. Prophets spoke to instruct the people. But the words of many of them were recorded. Eventually, the Old Testament was complete and the prophetic word ceased. The time after the final words of the Old Testament were received is known as the intertestamental period.
 
With this body of literature complete, the people waited for the Messiah. God again spoke to the people at the time of the coming of John the Baptist. However, the record of that is found not in the Old Testament, but rather the New. The Old Testament stood as its own witness and it was sealed as complete.
 
With the coming of Christ and the completion of His work, God moved among the people once again. This, as in the completion of the Old Testament, would eventually end. With the completion of the New Testament, there is – like during the intertestamental period – no longer a need for the prophetic word in visions, dreams, or other various ways.
 
And so, we must each question where we will set our doctrine. Is it in the completed canon of Scripture or are we still seeking out more information? The surest way to run off course is to deviate from what God has conveyed to us in His word. Israel continuously failed to discover this, and the church in large part has failed to pay heed. Be content that God has provided all we need to rightly conduct our affairs and know what He expects as He has detailed in Scripture. Hold fast to the word! The apostles have spoken and the word is compiled.
 
O God, it is such a blessing to our souls to know that Your word is written and that it is sufficient for us to know what You expect of us. We can easily ignore those who claim a word from You today, knowing that we have THE WORD from You. With this knowledge, we are sure to be kept from going astray. Thank You for this precious gift. Amen.

Acts 15:1

Thursday, 2 March 2023
 
And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” Acts 15:1
 
Acts 14 ended with a note that Paul and Barnabas stayed in Antioch with the disciples for a long time. What becomes certain now at the start of Chapter 15 is that their doctrine was noticed by the Judaizers and spoken against. Gentiles had begun to enter the church and yet remained uncircumcised. That is evident by noting Luke’s opening words of the chapter which begin with, “And certain men.”
 
The word “men” is inserted. They are identified by an indefinite masculine pronoun. It could rightly be translated, “And some.” Inserting men is fine because the pronoun is masculine, but Luke is certainly being imprecise, demonstrating that these were people with no standing or authority to do what they will do. He does not identify them as “brethren,” nor does he describe any ranking or authority as he did in Acts 6:7 (for example) when he said –
 
“Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.”
 
What is meant by this is that these priests, the stewards of the Law of Moses, had placed themselves under a new authority. They had gone from Moses to Christ. As for these men now being mentioned by Luke, no names are given, implying that they are just a group of men with obviously no authority to direct matters. This is in contrast to Paul and Barnabas who are called apostles in Acts 14:14, even if Barnabas’ apostleship was temporary and under the authority of the church at Antioch. Of these unnamed men, Luke says that they “came down from Judea.”
 
Rather, the verb is an aorist participle, “having come down from Judea.” Because of the use of the participle, one thought will lead to the next. For now, it is noticeable that it doesn’t say that they were from Jerusalem, of the Levites, of the priests, or sent by the apostles. There is no hint of any authority at all, whether in the church or of the leadership of Israel. Instead, these men – seemingly converted to Christianity – were merely from Judea without any recognizable qualifications. And even if they once had standing, such as the priest mentioned above from Acts 6, they have no recognizable standing with the church. All that is given is that they have come from Judea. And yet Luke next says, “and taught the brethren.”
 
Imagine someone coming from Washington DC, a nobody with no authority at all, who knocks on your door and says, “I am here from Washington DC to explain to you why you cannot possess a gun.” Will you listen to him? What authority does he actually possess? This is what Luke is trying to get his audience to think about by the way he has structured his words.
 
Some people, who obviously have no authority at all, have been introduced into the narrative. Luke has not even called them “brothers” as is so often the case in Acts. The only thing that identifies them is that they are from Judea. And yet, they are now teaching a congregation without recognizable authority. And what do they say? Luke next records their words as, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
 
Rather, the Greek more poignantly states the matter using negatives – “If you are not circumcised according to the custom of Moses, you are not able to be saved.” There is a mark of total exclusion in their words. And more, they don’t simply say, “If you are not circumcised, you cannot be saved.” Rather, they say, “According to the custom of Moses.”
 
This is not an identifier with Abraham as the father of the Hebrew people as recorded in Genesis 17. Rather, it is an identifier with the Law of Moses received at Mount Sinai. In other words, these few words spoken by these anti-Christian Judaizers, heaps the entire Law of Moses, with all of its many rules and regulations, directly on the shoulders of the Gentile believers.
 
With no standing other than where they were from, these unnamed have thrown the congregation into an uproar. It is true that Moses was told by the Lord before the introduction of the law that those who participated in the Passover were to be circumcised, as is recorded in Exodus 12:44-48. However, that was later codified into the law itself in Leviticus 12:3 for all born under the law. Thus, this supposed teaching of these unidentified men has set aside the grace of Christ and brought the Law of Moses back to the main center of attention.
 
Life application: In the example above concerning someone coming from Washington DC, it is obvious that the place where he came from does not give him any authority at all. He is a nobody that has no power. And yet, because of where he is from, you might say to yourself, “I’d better listen to this guy. He is from D.C. and so he must know what he is talking about.”
 
Now transfer that exact same thought to your life in Christ and see if you, or someone you know, are guilty of making the same error in the past. Have you ever turned on the TV or the internet and seen someone who is from Israel (or simply some Jew) tell you that you shouldn’t be eating pork or that you must support Israel in order to be saved? If not, this may sound ridiculous to you, but both of these teachings are heard among the Judaizers of today.
 
Maybe you heard from someone who is in the Seventh Day Adventists say that unless you observe the Sabbath you cannot be saved. Have you been told by someone in the Church of Christ that you must be baptized in the Church of Christ in order to be saved? Have you ever heard that unless you are under the authority of the Roman Catholic Church, you can’t be saved? Each of these is a claim made by people today.
 
The list goes on and on of people claiming what saves and that if you don’t do what they tell you then you cannot be saved. Who are these people? What authority do they possess? The only source we have for such matters today is the Bible. It is the authority by which God has spoken out these matters and there is no other. This is because it is the word of the Lord through His chosen prophets, apostles, and authors.
 
If the word does not agree with what they say, then they are false teachers. And this goes directly to the heart of whether extra-biblical revelation is still given today. Because if it is, then the Bible is not the final source for such matters, and we are left in a sea of absolute chaos.
 
The Seventh Day Adventists believe that Ellen G White, their founder, received extra-biblical revelation. Likewise, Mormonism makes the same claim concerning Joseph Smith. The Roman Catholic Church believes it has authority over the word and it accepts extra-biblical revelation is valid. People believe Jesus speaks to them in dreams and visions. If we accept one word of extra-biblical revelation, then we must accept them all because there is no standard to determine which is true and which isn’t because the authority of the Bible is not absolute.
 
Think these things through. Either God has spoken and that is it, or we have no sure word by which to guide our lives in Christ. Be grounded in the word, reject anyone who teaches contrary to what the word says, and ignore anyone who claims a dream or vision from God. People like that have been around since the very beginning of the church and they are still out there today. The challenge of Acts 15:1 is the first main internal challenge the church faced, and the church is still facing it to this day.
 
Lord God, how evident it is that we need to know what the word says. Without that, we are possibly placing ourselves under the whims of anyone who claims some type of authority that is not granted by You alone. Your word is truly to be our guide, and so may we be competent in our pursuit of knowing it more from day to day. To Your glory, we pray. Amen.

Acts 14:28

Wednesday, 1 March 2023
 
So they stayed there a long time with the disciples. Acts 14:28
 
The previous verse detailed the first coming together of the church after the return of the apostles. They gave a report of all that God had done with them, also noting that He had opened a door of faith to the Gentiles. With that remembered, it next says, “So they stayed there.”
 
This is refers to Paul and Barnabas. After giving their report, they remained in Antioch. With that understood, the next words are as debated as where government officials think the people’s money should be spent. Luke records that they stayed there “a long time.”
 
The Greek reads, “no little time.” The indefinite nature of the words leave much to be guessed at. Without knowing how long the missionary journey was, there is no way to know how long the stay after it could have been. Some think this stay was a year, others say two or three or even five. Some say the missionary journey was probably two years. Others say the methodical nature of Paul would mean it was as much as four.
 
As usual, Barnes provide his thoughts, they are as acceptable as any other, remembering that the duration of the missionary journey would change the length of the stay now recorded –
 
“If the transactions recorded in this chapter occurred, as is supposed, about 45 a.d. or 46 a.d., and the council at Jerusalem assembled 51 a.d. or 53 a.d., as is supposed, then here is an interval of from five to eight years in which we have no account of them. Where they were, or what was their employment in this interval, the sacred historian has not informed us. It is certain, however, that Paul made several journeys of which we have no particular record in the New Testament, and it is possible that some of those journeys occurred during this interval. Thus, he preached the gospel as far as Illyricum, Romans 15:19. And in 2 Corinthians 11:23-27, there is an account of trials and persecutions, of many of which we have no distinct record, and which might have occurred during this interval.” Albert Barnes
 
No matter what, they didn’t just stay in Antioch and pick flowers. Rather, the verse and the chapter end with the words, “with the disciples.”
 
This obviously could allow for Barnes’ thoughts because it might be that one was with the disciples constantly while another traveled, or they each came and went as they decided. Nothing is specifically stated and so those matters cannot be known. However, those in Antioch were instructed and built up in the Lord. But what is more than probable is that during this time, many Gentiles began to join the church.
 
The precedent had been set on the missionary journey and it meant that Gentiles could come in, joining the church, and not even need to be circumcised. This thought then will establish the basis for the opening verses of Chapter 15.
 
Life application: We cannot be dogmatic about what is left unstated. Inferences can be made, but unless there are set parameters in the surrounding text, our guesses are only that. In the case of the indeterminate time mentioned in this verse, we must not be overly dogmatic about our viewpoint. This is true with other points of doctrine as well.
 
There is a set and specific amount of information to derive our theology from. Quite often inferences must be made, and that is fine. And more, the more we know the rest of the word, the better our inferences might be. But if they cannot be pinned down exactly, we should always note that what we state is inferred. In this, we will be responsibly conveying the truth of the matter to those we instruct.
 
In all things, let us not purposefully twist or distort what Scripture says to form an opinion. The word is too precious to allow that to occur. Eventually, all things will be revealed. Until that day, certain things will remain undetermined.
 
Lord God, thank You for the chance to contemplate things that are not explicitly stated in Your word. We can form conclusions and modify them as we consider other things that come to mind. There is no end to the chance to grow in this precious word because of this. It is alive and it feeds our minds. The more we study it, the more our minds will grow in the knowledge of who You are and of what You are telling us. Thank You for this precious word! Amen.
 

Acts 14:27

Tuesday, 28 February 2023
 
Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles. Acts 14:27
 
In the previous verse, Paul and Barnabas had left Attalia and returned to Antioch from where they had begun their missionary journey. Having now arrived, it says, “Now when they had come and gathered the church together.”
 
Luke omits any details between arriving on the ship and the gathering of the church. The effect is to show the importance of the event and to give a sense of immediacy, even if the two arrived on a Wednesday and the church didn’t meet until Saturday or Sunday. In this, he is highlighting the mission and not the life of the missionaries.
 
It is this same congregation that had sent them forth with fasting, prayers, and the laying on of hands in Acts 13:2, 3. It is unknown if letters were sent back to the church or if this is the first time any word concerning them had come since John’s departure in Acts 13:13. With their return, however, there would be excitement to hear what the Lord had done through them, knowing that it was the Holy Spirit who originally called for them to be sent.
 
Once the church was gathered together, it next says, “they reported all that God had done with them.” Rather, the verb is imperfect, saying, “they were reporting all that God had done with them.” They probably started right from the beginning as they arrived downriver at Selucia and just kept talking the audience through the entire journey.
 
Of certain note would be the animosity of the Jews along the way concerning the message of Jesus being the Messiah. And yet, there was also another remarkable detail that would hopefully bring great encouragement to the church, but which may also have brought a measure of concern or even jealousy to a portion of it. That begins to be seen in the words, “and that He had opened the door of faith to the Gentiles.”
 
There is no article before “door.” It more closely reads, “and that He had opened to the Gentiles a door of faith.” The meaning is obvious. Unlike the Jews who were required to circumcise, even before the introduction of the Law of Moses, the Gentiles were not given such a requirement. This then once again set Israel’s circumcision apart as a cultural identity, but not a requirement for salvation. It is the state in which Abraham was admitted into fellowship with God in Genesis 15, before he was circumcised –
 
“And behold, the word of the Lord came to him, saying, ‘This one shall not be your heir, but one who will come from your own body shall be your heir.’ 5 Then He brought him outside and said, ‘Look now toward heaven, and count the stars if you are able to number them.’ And He said to him, ‘So shall your descendants be.’6 And he believed in the Lord, and He accounted it to him for righteousness.” Genesis 15:4-6
 
Circumcision was mandated for this covenant group of people years later in Genesis 17. Eventually, it was mandated under the Law of Moses. But the Gentiles had now been admitted apart from circumcision, and thus, apart from the Law of Moses and without the cultural identifier of physical circumcision.
 
In addition to this, the term “a door of faith to the Gentiles” brings in an entirely new dynamic that has not yet been seen, demonstrating that the missionary trip was not “to the Gentiles” in the minds of the church, only in the mind of God. The evangelism of Paul and Barnabas never noted Gentiles on the island of Cyprus. Not until Segius Paulus called for them to speak was any contact with the Gentiles noted. Rather, only preaching in the synagogues was.
 
This was such a remarkable event that it was deduced at that time that this is when Saul’s name was changed in the narrative to Paul. The purpose of his apostleship was apparently becoming clear to him.
 
Upon arriving on the mainland, it wasn’t until Acts 13:46 that Paul and Barnabas exclaimed to the Jews, “but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles.” It can be seen that this was the defining transitional moment when it was realized what God was doing and why these two had been sent. A door of faith had been opened to the Gentiles and these men were there to usher them through it via their preaching.
 
This will become perfectly evident as Chapter 15 begins and the word of these events reaches the ears of the Judaizers. What occurs there and after will become the basis for the writing of the book of Galatians.
 
Of the term “door of faith,” Charles Ellicott notes the following –
 
“This is noticeable as the first occurrence, as far as the chronological order of the books of the New Testament is concerned, of a very characteristic phrase. It would seem to have been a favourite metaphor of St. Paul’s (comp. 1Corinthians 16:1; 2Corinthians 2:12; Colossians 4:3), and comes in here, probably, as a fragment from his speech. From this point of view it is interesting to note the recurrence of the phrase in Revelation 3:8, both St. Paul and St. John, representing as they did different sections of the Church (Galatians 2:9), agreeing in the thought that the door of the Father’s house was now opened wider than it had ever been before, and that no man might shut it.”
 
His words are well stated and they, again, demonstrate that the door is faith and that it is referring not to Jews of the end times. Rather, it is an offering to Jews and Gentiles during this dispensation known as the church age. The Law is fulfilled in Christ, and thus works are excluded. It is faith in the accomplished work of Jesus Christ alone that allows entrance into the kingdom.
 
Life application: The transition of stewardship of the faith is being made from Jewish leadership to Gentile leadership in these chapters of Acts. Eventually, that transfer will be complete and the nation of Israel will be dispersed and without any standing in what God is doing in the redemptive narrative.
 
And yet, Jews are not excluded from what He is doing. Rather, they are on the same level as the Gentiles, as is evidenced in verses such as Galatians 3:28. Despite this, it does not mean that God is through with Israel as a nation. Rather, Paul explains that issue in Romans 9-11. As a very simple example of what is occurring, we could say that the Hatfield family is given the stewardship of an apple orchard. For a McCoy to be a part of the farm, he needs to join the Hatfield family.
 
However, the Hatfields eventually have their stewardship taken away from them and it is transferred to the McCoy family, but with a proviso that the Hatfields will again, someday in the unknown future, be granted the stewardship again. In the meantime, any Hatfields – still remaining Hatfields – may enjoy partaking in the stewardship transferred to the McCoys if the preconditions for inclusion are met.
 
This is what is happening now in the transition of stewardship from Jew to Gentile in Acts. In the past, Gentiles who wanted to participate in what God was doing under the law had to join Israel, becoming a part of them. Under the new stewardship, the commonwealth remains the same, but the stewardship is granted to a new entity. Those of Israel who do not accept the current provisions are not a part of that commonwealth, even though they are of Israel the nation. Those of the Gentiles who accept the provisions are included in the commonwealth even though they are not a part of Israel the nation.
 
Keep the boxes straight, understand that God is in charge, and accept that His choices in these matters are what is important. What we like or do not like is wholly irrelevant. This is God’s world, it is His offering of salvation, and we are obligated to what He is doing at any given time in the process of living through His dispensations.
 
Lord God, we are so thankful to You for allowing us to be a part of what You are doing in the world. You have sent Jesus Christ to save us from this life of corruption and death, giving us a new hope that we shall dwell in Your presence for all eternity. Thank You for what You have done for us, O God. Amen.
 

Acts 14-26

Sunday, 26 February 2023
 
Now when they had preached the word in Perga, they went down to Attalia. Acts 14:25
 
The previous verse refers to the apostles passing through Pisidia and coming to Pamphylia. With that short note to cover whatever happened in that area, it next says, “Now when they had preached the word in Perga.”
 
This is something that they may or may not have done when passing through the first time. In Acts 13, it said –
 
“Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down.” Acts 13:13, 14
 
Scholars either ignore the reason why this area was not previously evangelized, or the comments are generally in line with the thought that they could tell there was no visible fruit and so they simply ignored the area. But the context of the passage may explain itself. One cannot know if there is “visible fruit” unless he first goes forth and preaches.
 
The most likely reason is that they did, in fact, preach to the people in Perga, but because there was no synagogue mentioned, it means the only preaching that occurred was to Gentiles. John Mark may have not appreciated this and got bent out of shape and departed. Or it could be that without any synagogue, they decided to go directly to where a known synagogue was, which was in Perga. If this was so, then maybe the opposite occurred. John Mark may have said, “Why aren’t we preaching here instead of heading off to Antioch?” Not appreciating the situation, he packed up and left.
 
Either way, it is in Perga that John Mark became disaffected. With that remembered, it now notes definitively that this time they did preach in Perga. With that noted, it next says, “they went down to Attalia.”
 
Perga was not on the coast. Rather, it was upriver. The location of Attalia is described by Cambridge –
 
“A seaport of Pamphylia, at the mouth of the river Catarrhactes. ... The Apostles had sailed, as they came from Paphos, directly to Perga, which they reached by coming some way up the river Cestrus. Now they go by land from Perga to the seacoast at Attalia, where there was more likelihood of finding a vessel in which they could sail into Syria.”
 
Of the city itself, it is next described by Albert Barnes –
 
“Attalus Philadelphus, king of Pergamus, whose dominions extended from the northwestern corner of Asia Miner to the Sea of Pamphylia, had built this city in a convenient position for commanding the trade of Syria or Egypt. When Alexander the Great passed this way, no such city was in existence; but since the days of the kings of Pergamus, who inherited a fragment of his vast empire, Attalia has always existed and flourished, retaining the name of the monarch who built it. Its ancient site is not now certainly known. ... It is probable that it is the modern Satalia.”
 
This is the last stop of the missionary journey before returning home. Nothing is recorded of evangelizing here. It may simply have been used as a transit city to return home, at least as far as Luke’s records indicated.
 
Life application: Nothing is said of evangelization on the way from Perga to Attalia, nor of the time spent in Attalia. Nothing will be said of the trip from Attalia back to their home station. But this does not mean that the apostles didn’t preach to the people. Just as with Perga where nothing was recorded in Acts 13, to say that no evangelization took place is what is known as an argument from silence.
 
This is a logical fallacy where the failure of the source (in this case, Luke) to mention a given fact, or facts, becomes the ground for an inference. Such an inference is then turned into a conclusion that the supposed fact is untrue, or the supposed event never occurred.
 
In this case, the fallacy would be, “Because nothing is spoken of concerning evangelization of the people in Attalia and on the ship back home, the apostles failed to tell any of those people about Jesus.” The only facts we have are what Luke has recorded. Paul and Barnabas may have had many converts in Attalia, and it may be that the entire ship converted to Christianity on the way home. Luke is recording what the Holy Spirit inspired him to write. That is what we need. Everything else is silent and we cannot add to the historical record by making unfounded claims either way.
 
The point is that just because nothing is recorded concerning such things, we cannot use that silence to say, “I don’t need to tell people about Jesus at a particular time because Paul and Barnabas decided to not speak about Jesus at a particular time.”
 
We need to be willing to speak about Jesus all the time. Whether on a ship, on a bus, or at a stop awaiting the next part of the journey, we should look for an opportunity to open our mouths and speak. Let us do so, to the glory of God who has given us mouths to speak with. We are the redeemed of the Lord. Let us speak out the good news!
 
Most glorious Heavenly Father, we have been saved by the precious blood of Christ. May we not fail to tell others of this wonderful gift of healing and hope. Give us hearts to speak forth Your saving gospel message to any and all that we encounter on the path of life. To Your glory, we pray. Amen.

Acts 14:25

Sunday, 26 February 2023
 
Now when they had preached the word in Perga, they went down to Attalia. Acts 14:25
 
The previous verse refers to the apostles passing through Pisidia and coming to Pamphylia. With that short note to cover whatever happened in that area, it next says, “Now when they had preached the word in Perga.”
 
This is something that they may or may not have done when passing through the first time. In Acts 13, it said –
 
“Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down.” Acts 13:13, 14
 
Scholars either ignore the reason why this area was not previously evangelized, or the comments are generally in line with the thought that they could tell there was no visible fruit and so they simply ignored the area. But the context of the passage may explain itself. One cannot know if there is “visible fruit” unless he first goes forth and preaches.
 
The most likely reason is that they did, in fact, preach to the people in Perga, but because there was no synagogue mentioned, it means the only preaching that occurred was to Gentiles. John Mark may have not appreciated this and got bent out of shape and departed. Or it could be that without any synagogue, they decided to go directly to where a known synagogue was, which was in Perga. If this was so, then maybe the opposite occurred. John Mark may have said, “Why aren’t we preaching here instead of heading off to Antioch?” Not appreciating the situation, he packed up and left.
 
Either way, it is in Perga that John Mark became disaffected. With that remembered, it now notes definitively that this time they did preach in Perga. With that noted, it next says, “they went down to Attalia.”
 
Perga was not on the coast. Rather, it was upriver. The location of Attalia is described by Cambridge –
 
“A seaport of Pamphylia, at the mouth of the river Catarrhactes. ... The Apostles had sailed, as they came from Paphos, directly to Perga, which they reached by coming some way up the river Cestrus. Now they go by land from Perga to the seacoast at Attalia, where there was more likelihood of finding a vessel in which they could sail into Syria.”
 
Of the city itself, it is next described by Albert Barnes –
 
“Attalus Philadelphus, king of Pergamus, whose dominions extended from the northwestern corner of Asia Miner to the Sea of Pamphylia, had built this city in a convenient position for commanding the trade of Syria or Egypt. When Alexander the Great passed this way, no such city was in existence; but since the days of the kings of Pergamus, who inherited a fragment of his vast empire, Attalia has always existed and flourished, retaining the name of the monarch who built it. Its ancient site is not now certainly known. ... It is probable that it is the modern Satalia.”
 
This is the last stop of the missionary journey before returning home. Nothing is recorded of evangelizing here. It may simply have been used as a transit city to return home, at least as far as Luke’s records indicated.
 
Life application: Nothing is said of evangelization on the way from Perga to Attalia, nor of the time spent in Attalia. Nothing will be said of the trip from Attalia back to their home station. But this does not mean that the apostles didn’t preach to the people. Just as with Perga where nothing was recorded in Acts 13, to say that no evangelization took place is what is known as an argument from silence.
 
This is a logical fallacy where the failure of the source (in this case, Luke) to mention a given fact, or facts, becomes the ground for an inference. Such an inference is then turned into a conclusion that the supposed fact is untrue, or the supposed event never occurred.
 
In this case, the fallacy would be, “Because nothing is spoken of concerning evangelization of the people in Attalia and on the ship back home, the apostles failed to tell any of those people about Jesus.” The only facts we have are what Luke has recorded. Paul and Barnabas may have had many converts in Attalia, and it may be that the entire ship converted to Christianity on the way home. Luke is recording what the Holy Spirit inspired him to write. That is what we need. Everything else is silent and we cannot add to the historical record by making unfounded claims either way.
 
The point is that just because nothing is recorded concerning such things, we cannot use that silence to say, “I don’t need to tell people about Jesus at a particular time because Paul and Barnabas decided to not speak about Jesus at a particular time.”
 
We need to be willing to speak about Jesus all the time. Whether on a ship, on a bus, or at a stop awaiting the next part of the journey, we should look for an opportunity to open our mouths and speak. Let us do so, to the glory of God who has given us mouths to speak with. We are the redeemed of the Lord. Let us speak out the good news!
 
Most glorious Heavenly Father, we have been saved by the precious blood of Christ. May we not fail to tell others of this wonderful gift of healing and hope. Give us hearts to speak forth Your saving gospel message to any and all that we encounter on the path of life. To Your glory, we pray. Amen.

Acts 14:24

Saturday, 25 February 2023
 
And after they had passed through Pisidia, they came to Pamphylia. Acts 14:24
 
The previous verse told of the selection of elders in every church, commending them to the Lord. From there, they obviously moved on, as it next says, “And after they had passed through Pisidia.”
 
This is the opposite movement of what occurred in Acts 13 –
 
“Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down.” Acts 13:13, 14
 
The apostles are certainly retracing their steps and ensuring they would meet any who had converted in order to bolster their faith. That this is the opposite movement is seen in the next words, saying, “they came to Pamphylia.”
 
As can be seen, this is the same area where John had departed from them quite some time ago. The detail of this stop will be more fully explained in the next verse.
 
Life application: Though nothing of substance concerning conversion was recorded during their previous trip through Perga in Pamphylia, the apostles are careful to have returned there. It may be that there were no converts or very few converts. However, even if there were no converts, they may still be able to break through some who were close to conversion on the previous visit.
 
Even if it was just a stop that needed to be made on the journey home because it was a logical stop on the road, they will take the time to speak out the word, as will be seen next. It is never a futile thing to repeat the gospel to those who have heard and turned it down. Some people have taken years to come to the Lord, hearing the message many times before the thought clicks in their minds.
Be willing to expend yourself in repeating this wonderful message to those who have previously rejected it. One can never tell when the right moment for the heart to be stirred will arise.
 
Lord God, others were patient with us as they waited for our hearts to be changed. Some of us may have heard the gospel many times before accepting it. Should we be less willing to share it with others? Rather, help us to be patient and to share this wonderful word of life as much as it is needed to obtain the right response. To Your glory, we pray. Amen.

Acts 14:23

Friday, 24 February 2023
 
So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. Acts 14:23
 
The previous verse indicated that the apostles strengthened the souls of the disciples, exhorting them that tribulations could be expected. With that, the narrative continues with, “So when they had appointed.”
 
The word is a new one to Scripture, cheirotoneó. It comes from cheir, the hand, and teinó, to stretch. Thus, it signifies to stretch out the hand for voting. It is an election by popular vote. If this is the intent now, and it certainly seems like the best intent for the word, then it should be translated as “chosen,” rather than “appointed.” However, some scholars argue that such a vote would be unlikely and that the apostles would rather appoint elders, thus stretching out their hands toward them as in the act of commissioning. The only other use of the word is found in 2 Corinthians 8 –
 
“And we have sent with him the brother whose praise is in the gospel throughout all the churches, 19 and not only that, but who was also chosen by the churches to travel with us with this gift, which is administered by us to the glory of the Lord Himself and to show your ready mind.” 2 Corinthians 8:18, 19
 
It does not seem unreasonable that the apostles would allow for a vote. The people would not want such a matter forced on them, and they would know best whose life was the most suited to such an office. Therefore, these elders were either “chosen” or “appointed.” This process was conducted for “elders in every church.”
 
The word is presbuteros, and it is where the word presbyter is derived from. It signifies a mature man who is experienced and has seasoned judgment. In the Bible, the office is always male. The feminine singular, presbytera, is not to be found in Scripture nor can the selection, appointment, and ordination of females be inferred from Scripture.
 
As for the establishment of this office of elder at each church, it was a necessary point that is fleshed out further in the pastoral epistles. A church body needs someone to guide it and to bear the responsibility of keeping the doctrine sound and the people properly trained. Without this, the church would become a rudderless ship, floundering in a sea of whatever strange teachings came along. But with a sound leader, the chances of the church maintaining the right course would be far better. Once these elders were selected it says they, probably meaning both the apostles and the church as a whole, “prayed with fasting.”
 
This is an obvious thing to occur in such a situation. These people had no idea if they would ever meet again. A church was being left in the care of men who did not have the completed Bible to guide them. Their training in the doctrines of Christ was, by today’s standards, extremely limited. Such prayer and fasting would have been to acknowledge this and to petition the Lord to favor their efforts into the future. With this then complete, it next says, “they commended them to the Lord.”
 
The word signifies to commit in a very close and personal way. It is as if the care of these elders is transferring from the apostles directly to the Lord, just as these apostles were set apart to the Lord in Acts 13:2. They are now the leaders who would shepherd or pasture the flocks. Therefore, they would need the hand of the Lord upon them in their duties. Of this word translated as “commended,” Albert Barnes notes the following –
 
“The word is the same as in Acts 20:32; Luke 23:46. It implies the confiding trust of one who commits what is very precious to him to the keeping of another. So in 2 Timothy 2:2 it is used of the depositum fidei, the treasure of truth which Timothy was to commit to faithful men. Here it implies an absolute trust in God as ordering all things for His Church and those who love Him.”
 
This thought is then intensified by Luke’s added words about their relationship with the Lord, saying, “in whom they had believed.”
 
The verb is  pluperfect or “more than perfect.” These men “had believed,” and this is the state in which they then conducted their lives since that defining moment. These were not just capable men of the town, known for their great administrative or oratory skills. Rather, they were men who had – first and foremost – believed the gospel message. Whatever other skills were noted that made them the ones to be chosen to lead the church, their status as believers was the primary issue for even being considered for leadership. Without this necessary qualification, no other attribute or skill could even be considered.
 
Life application: Of the prayer and fasting mentioned in this verse, Charles Ellicott states the following –
 
“It is a legitimate inference, from this recurrence of the act, that Paul and Barnabas recognized it as an established rule or canon of the Church that these two acts should jointly serve as a preparation for the solemn work of appointing men to spiritual functions. Without prayer such an appointment was a mockery, and fasting served to intensify prayer.”
 
Ellicott finds it a legitimate inference that this should be “an established rule or canon of the Church.” Although that may seem reasonable, it dismisses the fact that Acts is a descriptive account of what occurred in the establishment of the early church. It is true that one can often see what is normative from such repeated actions in the early church, such as baptism. However, it must be remembered (as noted above) that these men may never again have had anyone to guide them in their leading of this church, and they had no completed Bible for their instruction.
 
Instead, they were left solely to the care of the Lord and their own heart for Him as to how they would conduct their affairs. Today, we have seminaries set up to train and instruct leaders. We have churches that are already established and that have evaluated potential candidates, for extended periods of time. And, above all, we have the Bible as the rule and guide of our faith.
 
The instructions for selecting and ordaining elders are set forth there and nothing is said of fasting. As such, this is not to be considered a rule or canon for the church, even if it is a sound practice. With the lengthy process of preparing a person for church leadership, there is nothing wrong with ordaining an elder, praying over him, and then having a large celebration to acknowledge the many years of preparation that have readied him for that day.
 
If the Bible does not mandate something we cannot add to it without becoming legalistic. With each legalistic addition, there is a greater chance that more legalism is soon to follow. This cannot be tolerated. There is freedom in the church to express itself as a church in the local cultural setting. There is freedom in a church to meet when it wants to meet. There is freedom in a church to celebrate whatever days or events it chooses. In all things, the Lord is to be the primary consideration, everything else is secondary. And the Bible tells us the will of the Lord for the church.
 
Lord God, help us to never deviate from what Your word commands. Also, help us to never legalistically add to what Your word does not include. May we use our freedoms in Christ and in the church wisely and to Your glory. Yes, Lord! May all that we do be done to glorify You. Amen.

Acts 14:22

Thursday, 23 February 2023
 
strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, “We must through many tribulations enter the kingdom of God.” Acts 14:22
 
The previous verse noted the effective preaching of the apostles in Derbe and then their subsequent return to Lystra, Iconium, and Derbe. Of their time in these cities, it notes, “strengthening the souls of the disciples.”
 
This includes a new word in Scripture, epistérizó. The word signifies the process of strengthening the understanding that precedes by building upon it. One might say, “to further support.” There is a knowledge that exists. By building upon that knowledge, with further instruction, the original basis of the faith is strengthened and built upon. The word will be seen three more times, all in Acts. Next, the narrative continues with, “exhorting them.”
 
This is a common word that is widely translated based on the context. It can mean to implore, beseech, encourage, comfort, and so on. It is an action that is close and personal. In this case, the apostles are imploring these disciples “to continue in the faith.”
 
One must ask, “Is this referring to the faith possessed by the disciple (their trust in the gospel) or is it the faith that is the basis (the substance) of what the apostles taught and in which they then trusted?” The answer is most certainly the latter.
 
To the apostles, what difference does it make if these disciples have faith if it is not in the faith that has been taught? If they went back and placed their faith in Zeus and Hermes again, that would be a pointless waste of everyone’s time. Rather, the term is being used in the objective sense, just as it is elsewhere, such as –
 
“But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” 1 Timothy 5:8
 
Paul wrote those words to Timothy, a person who is certainly included in the words of Acts 14:22 as he is from the area of Derbe and Lystra, as will be seen in Acts 16. That this is an objective faith and not merely the personal faith of the believer is seen in the next words. In their exhorting these new believers, they explained to them, saying, “We must through many tribulations enter the kingdom of God.”
 
The Greek more literally reads, “and that through many tribulations it is behooving us to enter into the kingdom of God.” By placing the words “We must” before “through many tribulations,” the NKJV makes it seem as if the kingdom of God is earned. However, by changing the structure to correct that, the sentence then requires the addition of the word “to” before “enter.” This then almost makes it seem like it is a necessity before entrance can happen, which is not the case.
 
The verb translated as “enter” is aorist. It signifies a completed action at a particular time. Before that time, something will necessarily occur as stated by the apostles.
 
The word translated as “must” is a verb signifying that which is necessary or inevitable. As such it is translated as should, ought, must, and so on. The same general thought is expressed later by Peter –
 
“In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, 7 that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ.” 1 Peter 1:6, 7
 
Peter says, “if need be.” There is a purpose for all things that come upon man. They come according to God’s sovereign decisions. In the book of Job, Satan afflicted Job terribly, but he did so only as allowed by the Lord. There was, in fact, a need for this trial in his life, and there is always a reason for that which occurs in our lives as well.
 
For some, they are temporary. Job was afflicted and then restored. However, others may face a particular affliction (or afflictions) for their entire lifespan. Here in Acts, the apostles are not telling these disciples that they had to earn entrance into the kingdom of God (a necessity), but that tribulations will necessarily occur in this life, which must be lived first, to enter the kingdom of God.
 
This is certainly the case. Paul and Barnabas were saved, and yet they include themselves in the exhortation as indicated by the first-person pronoun “us.” They were not saying, “We must go through tribulation in order to enter into the kingdom of God,” but surely, “We must inevitably go through tribulations before entering the kingdom of God.”
 
The difference may seem like splitting hairs to some, but to misunderstand this will lead to the thought of our earning what has already been earned by Christ for us. Both thoughts are expressed by Paul in Colossians 1 –
 
“For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; 10 that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; 11 strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; 12 giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. 13 He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins.” Colossians 1:9-14
 
Paul speaks of longsuffering with joy. It is something that he assumes will necessarily come upon believers. He speaks of the inheritance, something that is granted but not yet received in actuality. And then he speaks of having been delivered and conveyed into the kingdom at the same time. In other words, we are in the kingdom, but we are also awaiting it as an inheritance. This is the substance of the words of the apostles now.
 
Life application: The apostles now in Acts are speaking to disciples about the kingdom of God. It is something that Paul refers to numerous times as well in his epistles. One cannot have a kingdom without a king. In the case of the kingdom of God, it is referring to that of Jesus Christ.
 
There are numerous teachings that deny that Christ is our King. This is done in order to justify various heretical doctrines. One of them is hyperdispensationalism. It improperly divides the dispensations that God has set up as He works out the redemptive narrative in human history saying that the church age began with Paul, not with Acts 2, and then saying that the seven letters to the seven churches in Revelation are directed solely to the Jews of the end times.
 
No such distinction as this exists. Paul and Barnabas have been sent on a missionary journey. There is no set time when they suddenly started the church as this false doctrine would claim. There is simply a slow and gradual diversion from the prime focus being on Jews to it being on Gentiles.
 
Hyperdispensationalism is so arbitrary and unsound that one could say, “It was on the walk between Lystra and Derbe that the church began.” There is not even a breath of a hint of this. Rather, the focus has been on one gospel throughout the entire Acts narrative. It has been on the rejection of Jesus by the Jews while at the same time, there has been a wholehearted acceptance of it by many Gentiles.
 
Eventually, the nation of Israel will no longer be a consideration in the church age, but this does not mean they will not be a consideration later. And it does not mean that those Jews who were saved early on are not a part of the church. Rather, it means exactly the opposite. Someday, the church will be removed from the picture at the rapture. After this occurs, the narrative will again focus on Israel as a nation in their land.
 
The world is being prepared for this right now. Unfortunately, because of various nutty doctrines, such as hyperdispensationalism and replacement theology, many who are left behind (nonbelievers) will not understand when the events take place. This is too bad, and it could have been avoided if proper doctrine was taught in advance, even if initially rejected by those who heard it.
 
Lord God, please help us to learn Your word and understand it properly. Keep us from false teachings and false teachers who are untrained or incorrectly trained in proper theology. Lead us to those who will properly instruct us on what is occurring in the biblical narrative. Please hear our petition according to Your great mercy. Amen.

Acts 14:21

Wednesday, 22 February 2023
 
And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch, Acts 14:21
 
In just the previous verse, it noted that Paul and Barnabas departed to Derbe. This was after Paul had been stoned by the inhabitants of Lystra. Once arriving in Derbe, Luke now records, “And when they had preached the gospel to that city.”
 
Without timidity because of what happened in the nearby city of Lystra, the men went forth and preached the gospel. Nothing is said of entering a synagogue, so there was probably no synagogue in that town. Beyond that, Luke leaves out any of the finer details and simply notes their going forth and preaching the gospel. And this was not without a positive result as is evidenced in the next words, saying, “and made many disciples.”
 
Rather, it is a present participle verb, saying, “and having discipled many.” They not only had converts but they also stayed long enough to disciple those who had accepted the message of the gospel. It is evident that to these men, sharing the gospel and obtaining converts was only the beginning of the matter. They carefully ensured that those who were converted were discipled.
 
If this were not the case, these convert’s new life in Christ would quickly devolve into something other than what the Lord intends for those who are saved. One cannot live according to life in Christ unless he knows what is expected. With that noted, and without telling how long this process took, the narrative continues with the note that “they returned to Lystra, Iconium, and Antioch.”
 
In reverse order of their travels as far as Lystra, the apostles returned by way of the three cities they had previously been at. Noting the circumstances in which they left each city will help provide clarity concerning the boldness of their return travels:
 
Lystra – “Then Jews from Antioch and Iconium came there; and having persuaded the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead. 20 However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe.” (Acts 14:19, 20)
 
Iconium – “But the multitude of the city was divided: part sided with the Jews, and part with the apostles. 5 And when a violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them, 6 they became aware of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding region.” (Acts 14:4-6) 
 
Antioch of Pisidia – “But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region. 51 But they shook off the dust from their feet against them, and came to Iconium.” (Acts 13:50, 51)
 
The purpose of their return to these three hostile cities should be obvious, and it will be detailed in the verses ahead. For now, it is simply a remarkable note that the apostles were fearless in their desire to not only evangelize places that had not been previously evangelized but to return to places that were evangelized and yet where there was brutal hostility to their message.
 
Life application: Wherever you are, if you are a faithful believer, you should consider yourself in a mission field. Quite often, Christians are admitted to the hospital for some life-threatening physical disability or disease and yet they are willing to share their hope in Christ during such an event. In this, they demonstrate that the physical danger to their lives is not even comparable to the spiritual danger to the lives of those around them.
 
Believers may sit in a restaurant and tell of the hope they possess, letting the waiter or waitress know that even though they are servants to the table, they have importance. They may be in a second job just trying to pay the bills, and yet the message of Christ says, “Your spiritual state is more important than even your current lack of money.” Letting them know there is hope beyond the struggles of this life can be of life-changing value for them. And be sure to leave a good tip ☺.
 
These are but two examples of how you can tell others about Jesus in your daily life. Think of it! You can hand a tract to the checkout clerk at the store. You can explain what Jesus means to you at the paint store while getting a gallon to touch up your house. You can share Jesus any time and with anyone.
 
Have you told the lawn guy who tends to your house about Jesus? The pest control person? The mailman you see every day? Keep the word on your tongue and be willing to share it. Paul and Barnabas risked their lives to share it and then to reaffirm it in very hostile places. You can do it in a friendly atmosphere!
 
Lord God, how grateful we are for the salvation You have granted to us. And that didn’t just come about as we walked down the road by ourselves. Rather, we heard the word spoken, we read a tract that someone shared with us, or maybe we received it after reading the Bible. However we heard it, it came through the efforts of someone else getting that word to us. Help us to now go and do likewise. Amen.
 

Acts 14:20

Tuesday, 21 February 2023
 
However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe. Acts 14:20
 
Note: The NKJV does not accurately translate the verbs, so the sense of action is lost. It should read, “However, the disciples having surrounded him, having arisen he entered into the city. And on the morrow, he departed with Barnabas to Derbe” (CG). This will be used to evaluate the verse.
 
The previous verse told of the Jews from Antioch and Iconium coming to Lystra. They got the crowd to side against Paul and they stoned him and dragged him out of the city, supposing he was dead. Now, Luke continues with, “However.”
 
Despite having been stoned, something that would be considered a curse in Israel, the disciples decided to go out to Paul, maybe planning to have a funeral and bury him. Once there, it says, “the disciples having surrounded him.”
 
It is of note that Barnabas is not mentioned at this time. Because of the nature of the situation, he was probably secreted away in the house of one of the disciples.
 
As for their surrounding him, this seems to indicate just what was supposed. They probably went forth from the city to pray over his dead body and then give him a decent burial. It was a kind gesture demonstrating that they really were converted and cared about the one who had brought them the message of life found in Christ. And yet, despite their certain grief, Luke continues with, “having arisen he entered into the city.”
 
The lack of detail from Luke surely indicates that Paul was not dead. He may have been knocked out, but Luke seems to purposefully shy away from any supernatural explanation for Paul’s ability to stand. Nothing is said of the disciples praying over him, helping him stand, praising God for a miracle, or any other such thing Luke is normally so meticulous to include.
 
If anything, the miracle is in the fact that Paul hadn’t died, that he didn’t need help up, that he could walk into the city, etc. It was as if the rocks that came at him were entirely ineffective in bringing harm upon him. Nothing is said of broken teeth, lumpy bumps on his head, sore muscles, or the like.
 
It is such a rare thing for Luke to overlook details like this that it causes the mind to wonder what type of force field was set up to protect him. Whatever happened, Paul obviously was fine and was able to sleep soundly in the very city whose occupants had just stoned him hours before. With that noted, the narrative continues with, “And on the morrow, he departed with Barnabas to Derbe.”
 
Because of the fickle nature of the people, the animosity stirred up by the Jews, and the resulting lack of evangelistic opportunities at that time, heading out of the city seemed to be the prudent thing to do. It will not be long, however, before they return to Lystra.
 
As for the name Derbe, its meaning is not known. This is the second of three times the city is mentioned. The last will be in Acts 16:1.
 
Life application: What occurred with Paul was obviously not unexpected. If it was, he and Barnabas would probably have said, “This is getting a bit too rough, let’s head back home.” Instead, they seem to accept that the opposition, even to the point of a stoning, was part of what was to be expected. And more, they saw it as being worth the cost.
 
To this day, missionaries suffer such calamities in their mission fields. It may be as a direct result of their teaching, or it may be that they are in an area so poor or wild that they are targets simply for the goods they have carried with them. And yet, they press on with their work, considering all such things as loss for the excellence of the knowledge of Jesus Christ their Lord. They are willing to suffer the loss of all things, counting them as rubbish, for the mere chance to bring others to Christ as well.
 
Such people are to be commended, treated well when they are on home visit, and prayed for as they continue their work sharing the most important news ever published.
 
Lord God, thank You for our missionaries who have gone forth to share the word of Christ with a world that is still living in darkness. Bless their efforts, and may their lives be used for Your glory. Through life or death, they are Yours, so be with them and give them resolve in their hearts and comfort in their minds. Amen.
 

Acts 14:19

Monday, 20 February 2023
 
Then Jews from Antioch and Iconium came there; and having persuaded the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead. Acts 14:19
 
In the previous verse, it was seen that the apostles could scarcely restrain the crowds from sacrificing to them, even after appealing to them concerning who God is and who they were in relation to Him. With that noted, the truly fickle nature of the minds of the people is now revealed. Luke begins with, “Then Jews from Antioch and Iconium came there.”
 
The meaning of “Antioch” is “Antioch of Pisidia” where they had recently departed. It appears that these Jews had learned that the apostles had left their areas and gone on to Lystra. These people had made a trip there in an attempt to bring the apostle’s message into disrepute. To do this, they had made a journey of about 130 miles for this purpose.
 
It is rather astonishing to consider, but it is not uncommon. Great pains are commonly taken to destroy the truth of the gospel as is found in Scripture. With the arrival of these Jews noted, it next says, “and having persuaded the multitudes.”
 
Think of the effectiveness of the lie! Think of the fickleness of the people’s minds! In just the previous verse, the apostles were scarcely able to convince this same multitude that they were not gods, and they were not to be sacrificed to. Now, the false words of the Jews have convinced this same crowd of their own false message.
 
With that, Luke next records, “they stoned Paul.” Rather, it is an aorist participle, “having stoned Paul.” This action leads to the next. The people were brought to such a frenzy in their thinking by these Jews that they completely rejected the words of the apostles and decided to stone their supposed messenger god Hermes of verse 14:12.
 
It should be noted that not all of the people were involved in this. As was previously seen, Timothy was from this area. And more, Paul and Silas will return to this area in Acts 16 to visit “the brethren,” demonstrating that there were other converts there as well.
 
As for the events now, having stoned Paul, they “dragged him out of the city.” The event now became a point of “boasting” by Paul as is noted in 2 Corinthians 11 –
 
“Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I. 23 Are they ministers of Christ?—I speak as a fool—I am more: in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often. 24 From the Jews five times I received forty stripes minus one. 25 Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep.” 2 Corinthians 11:22-25
 
Paul wasn’t boasting in this, but he was making a point about what he had suffered for the gospel, not being inferior to those who would attempt to destroy his gospel message. As for those in Lystra, they dragged Paul out of the city, “supposing him to be dead.”
 
Dragging him outside of the city was a way of saying, “This man does not deserve a burial, nor will we allow his corpse to rot in our gates, thus infecting and smelling up our city.” It was an expedient way of disposing of a malefactor. He would be left to rot and be eaten by the beasts dwelling outside the city walls.
 
As for Paul, there is no reason to assume that he died and was restored to life. The word “supposing” combined with the words of the next verse shows that they simply made an incorrect incorrupt assumption. If Paul had died, Luke would have carefully chronicled this as he does elsewhere. Rather, he was stoned, and the people assumed they had finished him off without carefully checking. Such an event is not uncommon and many people who were supposed dead have continued to live on.
 
Life application: The Jews of Antioch and Iconium traveled a long way to destroy the message of the apostles. This may seem unlikely or even improbable, but it is not so. Throughout the history of the church, there have been people who have gone across continents and even over the sea to destroy the gospel message.
 
This continues today. For every teacher of the true gospel, there are people who will follow in their footsteps bringing along a false message. Missionaries will go to the deepest jungles of the Philippines, risking their lives to tell about the freedom that is in Christ. Following closely on their heels are the Jehovah’s Witnesses and Mormons. They see where a fellowship has been established, and they immediately jump in and supposedly “correct” the thinking of these people.
 
The importance of having the word, properly teaching the word, and having people continue reading and sharing the word cannot be understated. Satan is using real people with twisted messages to destroy whatever hope he can in humanity. The freedom of the grace found in Christ and His gospel will be quickly converted into bondage, works, and legalism unless those who share the message do their part to warn those they evangelize.
 
Be sure to tell people that you talk to that they need to get into the word. Offer to help them understand it. Be ready to give of yourself to protect the purity of the gospel.
 
Lord God, what a precious message You have given to us. The gospel is a door into eternal fellowship with You. And yet, there are those who would exchange this freedom and restoration with bondage and legalism. Some will even deny the glory of Jesus in order to bring people into a cult of lies. May we be willing to defend the truth of the word and of our Lord Jesus who is revealed in it. To Your glory, we pray. Amen.