Acts 14-15:1-35

Chapter 14

Journeying through the region of Galatia, the missionaries visit Iconium, Lystra, and Derbe, and God confirms their message in each place with miraculous signs and numerous conversions.

Even so, the Jewish mobs turn murderous and Paul is stoned. But God is not finished with the apostle from Tarsus. Paul’s joyful perseverance in the face of extreme persecution is testimony to the power of the Holy Spirit in a believer’s life.

Pray!

Chapter 14 Acceptance and Opposition

Verse 1-7 1 In Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a large number of people believed, both of Jews and of Greeks. 2 But the Jews who disbelieved stirred up the minds of the Gentiles and embittered them against the brethren. 3 Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands. 4 But the people of the city were divided; and some sided with the Jews, and some with the apostles. 5 And when an attempt was made by both the Gentiles and the Jews with their rulers, to mistreat and to stone them, 6 they became aware of it and fled to the cities of Lycay-onia, Lystra and Derbe, and the surrounding region; 7 and there they continued to preach the gospel.

granting signs and wonders. Acts of such divine power confirmed that Paul and Barnabas spoke for God.

“Wonders” is the amazement people experience when witnessing supernatural works (referred to as miracles).

“Signs” point to the power of God behind miracles.

Marvels have no value unless they point to God and His truth. Such works were often done by the Holy Spirit through the apostles (5:12–16) and their associates (6:8) to authenticate them as the messengers of God’s truth. Cf. 2 Corinthians 12:12; Hebrews 2:3, 4.

stone them. This proves that their Jewish opponents were the instigators, since stoning was a Jewish form of execution, usually for blasphemy.

Lystra and Derbe, cities of Lycaonia. Lycaonia was a district in the Roman province of Galatia. Lystra was about eighteen miles from Iconium, and was the home of Timothy (16:1; 2 Tim. 1:5).

Luke mentions no synagogue in connection with Lystra and, since Paul began his ministry there by preaching to a crowd, it likely had a small Jewish population. Derbe was about forty miles southeast of Lystra.

APOSTLES: Barnabas was not an apostle in the same sense as Paul and the Twelve since he was not an eyewitness of the resurrected Christ nor had he been called by Him.

It is best to translate “apostles” here as “messengers” (cf. 2 Cor. 8:23; Phil. 2:25). The verb means “to send.” The Twelve and Paul were “apostles of Christ,” (2 Cor. 11:13; 1 Thess. 2:6), while Barnabas and others were “apostles of the churches” (2 Cor. 8:23).

Listen to how John Macarthur speaks to this topic:

“The continuation of the apostolic office is a key feature of the charismatic movement.

Why? Because Scripture is clear that signs and wonders were given by God to verify the authenticity of His apostles. And if—as charismatics believe and teach—those apostolic gifts continue today, so must the office of apostle.

And while not all charismatics recognize the authority of apostles in the church today—and while many continuationists disavow modern apostleship altogether—many of the most important figures in the charismatic movement today are self-professing apostles.

The fact is apostle is not just a generic term for the church to throw around and apply as it sees fit.

The term signified specific people doing specific work at a specific time in the life of the church.

And in order to understand the full significance of what the title means—and to hold accountable the men and women who would lay claim to it today—we need to examine the biblical marks of an apostle.

To begin with, apostles in Scripture did not simply self-apply their title....

Lots of people today claim to be apostles—to wield the same authority and power as the leaders of the New Testament church.

The Greek noun apostolos—from which we get the word apostle—is derived from the verb apostellō, which means “to send off on a commission to do something as one’s personal representative, with credentials furnished.” 

[1] We could translate apostolos as “envoy” or “ambassador,” someone who goes on a mission bearing credentials of the one who sent him.

An apostle in the New Testament was one sent to carry the gospel to sinners, and several individuals in the early church—both major and minor characters—were called apostles.

Barnabas (Acts 14:14), Epaphroditus (Philippians 2:25), Andronicus and Junius (Romans 16:7) and James the Lord’s brother (Galatians 1:19) all bore the title, though they were not among the twelve chosen by our Lord.

They are what 2 Corinthians 8:23 calls “messengers [or apostles] of the churches. Which says “As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ.”

In that broad sense, believers today are able to accomplish apostolic work through evangelism and service to the church. [But that’s not what many modern church leaders mean when they lay claim to the apostolic office.]

Instead, modern apostles are claiming authority, privilege, and power that belonged only to men specifically appointed by Jesus. [This causes tremendous confusion among the church.]

In its more restricted and common New Testament usage, apostle refers to “an apostle of Christ Jesus” (1 Timothy 1:1). Those apostles included the original twelve (with the deletion of Judas and the addition of Matthias after Judas’s defection) and Paul.

In contrast to the apostles of the churches, these men were commissioned by Christ Himself. They were chosen by Him (cf. Luke 6:13; Acts 9:15) and learned the gospel from Him, not other men (cf. Galatians 1:11-12).

In Mark 3:14, we read that “He [Jesus] appointed twelve,” who are then named in verses 16-19. These the apostles were chosen by God long before they were ever born. But in life, they were hand selected by God incarnate.

As Jesus said in John 15:16 “You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you.”

That same mindset drove Paul to describe his own work as “the ministry which I received from the Lord Jesus” (Acts 20:24). He also echoed that sentiment in Romans 1:4-5, recognizing Christ as the source of his apostleship.

New Testament apostles were not only chosen by God, they were appointed by Jesus—called out from the crowd and set aside for specific work on behalf of the Savior.”

Bottom line an office or title is way different from the work of the church, as we know that we are all, everyone in the body of Christ, are called, for example, ministers, saints, and so on.

However, this does not mean we all should walk around and refer to ourselves as Apostle John, Saint John, etc.

There were only 12 who will ever hold the title of the highest of biblical offices and honor of Apostle appointed by and under the direct authority of God himself, and appointed by Jesus himself.

And I would argue, based on Biblical truth, the same goes for Prophet when it comes to this office and acts and prophecy.

Does anyone have any comments or questions?

Let us pick up in Verses 8-18

8 At Lystra a man was sitting who had no strength in his feet, lame from his mother’s womb, who had never walked. 9 This man was listening to Paul as he spoke, who, when he had fixed his gaze on him and had seen that he had faith to be made well, 10 said with a loud voice, “Stand upright on your feet.” And he leaped up and began to walk. 11 When the crowds saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” 12 And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. 13 The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds. 14 But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, crying out 15 and saying, “Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you that you should turn from these vain things to a living God, WHO MADE THE HEAVEN AND THE EARTH AND THE SEA AND ALL THAT IS IN THEM. 16 “In the generations gone by He permitted all the nations to go their own ways; 17 and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” 18 Even saying these things, with difficulty they restrained the crowds from offering sacrifice to them.

The strange reaction by the people of Lystra to the healing had its roots in local folklore. According to tradition, the gods Zeus and Hermes visited Lystra incognito, asking for food and lodging.

Because the crowd at Lystra was pagan and had no knowledge of the OT, Paul adjusted his message to fit the audience.

Instead of proclaiming the God of Abraham, Isaac, and Jacob, he appealed to the universal and rational knowledge of the One who created the world (cf. 17:22–26; Jon. 1:9).

useless things. An appropriate description of idolatry and all false religions.

allowed all nations. The path that they all have walked is described in Romans 1:18–32.

did not leave Himself without witness. God’s providence and His creative power testify to man’s reason of His existence (Rom. 1:18–20), as does man’s own conscience, which contains His moral law (Rom. 2:13–15).

Verses 19-28:

19 But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead.

20 But while the disciples stood around him, he got up and entered the city. The next day he went away with Barnabas to Derbe. 21 After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, 22 strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God.” 23 When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed. 24 They passed through Pisidia and came into Pamphylia. 25 When they had spoken the word in Perga, they went down to Attalia. 26 From there they sailed to Antioch, from which they had been commended to the grace of God for the work that they had accomplished. 27 When they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. 28 And they spent a long time with the disciples.

they stoned Paul … supposing him to be dead. Paul did not die from the stoning as some claim, who link it to his third-heaven experience in 2 Corinthians 12. “Supposing” usually means “to suppose something that is not true.”

The main NT use of this word argues that the crowd’s supposition was incorrect and that Paul was not dead. Another argument in favor of this position is that if Paul was resurrected, why didn’t Luke mention it?

Also, the dates of Paul’s third-heaven experience and the time of the stoning do not reconcile.

Pisidia. A mountainous and rugged region that offered no opportunities for evangelism. Pamphylia. See note on 13:13.

From there. Thus ended Paul’s first missionary journey. Antioch. See note on 11:19.

a long time. About one year.

Summing Up:

“Conflict will often occur when the true gospel is preached today.

The gospel does not gather everyone together, nor is it a generally tolerable opinion that nonbelievers can take or leave.

Instead it splits people, dividing the repentant from the hardhearted, the saved from the unsaved, the righteous from the reprobate, those who love its truth from those who reject it.”

—John MacArthur

Chapter 15

The Council at Jerusalem

The flood of Gentile believers into the church surfaced underlying attitudes of pride and prejudice. Some legalistic Jews even tried to demand that the new converts be circumcised.

Fierce arguing among the parties resulted in the first church council. At Jerusalem the apostles and elders convened to consider the relationship between Jewish believers and Gentile Christians, between the Mosaic law and the gospel of grace.

The council concluded, based on the Old Testament book of Amos (as expounded by James, leader of the proceedings) and in light of the sovereign experiences of both Peter and Paul, that Gentiles were equal partners with the Jews in God’s eternal plan. Further, the council ruled that salvation depended solely on belief in Jesus, not on keeping the law of Moses.

Verses 1-6 1 Some men came down from Judea and began teaching the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”

2 And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue. 3 Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and were bringing great joy to all the brethren. 4 When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. 5 But some of the sect of the Pharisees who had believed stood up, saying, “It is necessary to circumcise them and to direct them to observe the Law of Moses.” 6 The apostles and the elders came together to look into this matter.

some or certain men (v. 1)—Judy-ay-zers, that is, false teachers who were self-appointed guardians of legalism, teaching a doctrine of salvation by works

Unless you are circumcised … you cannot be saved (v. 1)—This was, briefly summarized, the heresy propagated by the Judaizers.

up to Jerusalem (v. 2)—The city of Jerusalem has a higher elevation than the surrounding area; thus travelers literally go “up” to enter the city.

elders (v. 2)—the leaders of the Jerusalem church

all things (v. 4)—The report by Paul and Barnabas was thorough and should have been enough evidence of God’s sovereign selection of the Gentiles.

Verses 7-12 7 After there had been much debate, Peter stood up and said to them, “Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. 8 “And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; 9 and He made no distinction between us and them, cleansing their hearts by faith. 10 “Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? 11 “But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.” 12 All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles. James’s Judgment

Peter rose up (v. 7)—Peter’s speech, the first of three at the council, is a strong defense of salvation by faith. In essence, he reminded everyone that God had not required circumcision of previous Gentile converts (see 10–11). If that were so, how could the legalists demand this act for salvation?

giving them the Holy Spirit (v. 8)—proof of the genuineness of their salvation

a yoke (v. 10)—the idea is that the legalists were placing a heavy burden or load on these new converts

Barnabas and Paul (v. 12)—The missionaries spoke next and reported on God’s obvious work among the Gentiles during their just completed trip.

Verses 13-21 13 After they had stopped speaking, James answered, saying, “Brethren, listen to me. 14 “Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. 15 “With this the words of the Prophets agree, just as it is written, 16 ‘AFTER THESE THINGS I will return, AND I WILL REBUILD THE TABERNACLE OF DAVID WHICH HAS FALLEN, AND I WILL REBUILD ITS RUINS, AND I WILL RESTORE IT, 17 SO THAT THE REST OF MANKIND MAY SEEK THE LORD, AND ALL THE GENTILES WHO ARE CALLED BY MY NAME,’ 18 SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO. 19 “Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, 20 but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. 21 “For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath.”

James answered (v. 13)—the third address of the conference; also a ringing defense of salvation by faith

the words of the prophets agree (v. 15)—The quote is from Amos—the scene is of the millennium—and the text makes no mention of Gentiles becoming Jewish proselytes; the idea is if Gentiles can be saved without becoming Jews in the age to come, they do not need to become Jews in the present age.

we should not trouble (v. 19)—The Greek word means “to throw something in the path of someone to annoy them”; the idea was that it would be wrong to require the Gentiles to keep the Old Testament law and observe Jewish rituals.

we write to them (v. 20)—The council did not want the Gentiles to revel in their freedom to the point of offending their Jewish brothers, so they did propose abstinence from certain offensive practices.

things polluted by idols (v. 20)—food offered to pagan gods and then sold in the market

sexual immorality (v. 20)—sexual sins in general, but also the orgies associated with pagan rites in particular

things strangled, and from blood (v. 20)—a request that they be sensitive to the Jewish dietary restrictions

Verses 22-35

The Jerusalem Council summarized its decision regarding Gentile circumcision in a letter. This letter was carried to Antioch of Syria by Judas and Silas. Paul and Barnabas accompanied these specially chosen messengers.

The letter instructed the Gentile converts to strictly avoid idolatry, immorality, and eating the meat of unbled animals—activities common among the Gentiles that were especially offensive to Jewish sensibilities.

This decision and directive brought joy to the believers at Antioch. The Jerusalem entourage stayed with the Gentile church there for a while, strengthening the believers and teaching God’s Word.

22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas—Judas called Barsah-bbas, and Silas, leading men among the brethren, 23 and they sent this letter by them, “The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings. 24 “Since we have heard that some of our number to whom we gave no instruction have disturbed you with their words, unsettling your souls, 25 it seemed good to us, having become of one mind, to select men to send to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 “Therefore we have sent Judas and Silas, who themselves will also report the same things by word of mouth. 28 “For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: 29 that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell.” 30 So when they were sent away, they went down to Antioch; and having gathered the congregation together, they delivered the letter. 31 When they had read it, they rejoiced because of its encouragement. 32 Judas and Silas, also being prophets themselves, encouraged and strengthened the brethren with a lengthy message. 33 After they had spent time there, they were sent away from the brethren in peace to those who had sent them out. 34 [But it seemed good to Silas to remain there.] 35 But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also, the word of the Lord.

Silas (v. 22)—Also known as Silvanus, he later accompanied Paul and served as his scribe.

troubled (v. 24)—This verb means “to deeply upset” and is a different word from the one used in verse 19.

unsettling (v. 24)—used in extrabiblical Greek to speak of someone going bankrupt; the idea is chaos and turmoil

risked their lives (v. 26)—a reference to the persecution and stoning experienced on the first missionary journey

Second Missionary Journey

Luke records that when the time came for a second missionary journey, Barnabas and Paul had a sharp disagreement concerning John Mark.

Barnabas wanted to take his nephew, but Paul refused, citing the young man’s desertion during the first evangelistic endeavor.

Thus, in the sovereignty of God, two missionary teams were formed: Paul and Silas, and Barnabas and Mark.

Even though no further word is given regarding the results of Barnabas’s and Mark’s evangelistic efforts, we see kingdom messengers departing Antioch in two directions.

Verses 36-41 36 After some days Paul said to Barnabas, “Let us return and visit the brethren in every city in which we proclaimed the word of the Lord, and see how they are.” 37 Barnabas wanted to take John, called Mark, along with them also. 38 But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work. 39 And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. 40 But Paul chose Silas and left, being committed by the brethren to the grace of the Lord. 41 And he was traveling through Syria and Cilicia, strengthening the churches.

Summing Up:

“Throughout its history, the church’s leaders have met to settle doctrinal issues.

Historians point to seven ecumenical councils in the church’s early history, especially the Councils of Nicea (A.D. 325) and Chalcedon (A.D. 451).

Yet the most important council was the first one—the Jerusalem Council—because it established the answer to the most vital doctrinal question of all: ‘What must a person do to be saved?’

The apostles and elders defied efforts to impose legalism and ritualism as necessary pre-requisites for salvation. They forever affirmed that salvation is totally by grace through faith in Christ alone.”—John MacArthur

Logan Salvation

Blake

Miranda discernment

Claire: Melissa abdominal pain.