1 Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek.
2 He was well spoken of by the brethren who were at Lystra and Iconium.
3 Paul wanted to have him go on with him. And he took him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek.
4 And as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem.
5 So the churches were strengthened in the faith, and increased in number daily.
Derbe and Lystra (v.1) — in Galatia (see Acts 14:6-20). This was Paul’s third visit to Lystra, where he had been stoned and left for dead.
behold (v.1) — an expression of glad surprise
a certain Jewish woman (v.1) — Eunice (2 Timothy 1:5)
Timothy had been saved under Paul’s ministry on one of his earlier visits (1 Timothy 1:2), about six years previously.
Timothy was already known outside his home church (v.4).
The Holy Spirit moved the apostle to have Timotheus to go forth with him. The Epistles to Timothy shed more light on this. In 1 Timothy 1:18 we read: “This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou mightest war a good warfare.” A better translation of “according to the prophecies which went before thee” is “according to the prophecies which led the way to thee.” Timothy had been marked out by the Holy Spirit through the gift of prophecy as the proper companion of the apostle. No mention is made in the record before us of the laying on of hands. However, we read of it in the Epistles to Timothy. “Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership” (1 Timothy 4:14). “Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands” (2 Timothy 1:6). — Gaebelein, page 278.
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The law has nothing to say about the circumcision of the offspring of mixed marriages. It is well known that, if there was a mixed marriage (i.e., between a Jew and a Gentile), the law would have nothing to say to the offspring. “Legally, the Jewish father could not own his own children born of a Gentile mother, or vice versa (see Ezra 10). Now Timothy being the offspring of such a marriage, there could be no claim, even if there was a license to circumcise him; and Paul condescends out of grace to those who were on lower ground, and stops their mouths most effectually. His act then was not according to Law, for circumcision in Timothy’s case was not commanded but it was done on the ground of grace; he did not want to put a stumbling block into the way of the Jews. — Gaebelein, page 279.
decrees (v.4) — the decision of the Jerusalem council in Acts 15.
strengthened (v.5) — and yet, not long after, Paul writes to these same churches: I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel (Galatians 1:6).
Timothy — Converted, we may well believe, during Paul’s former visit to Lystra (cf. 2 Timothy 3:10-11 and 1 Timothy 1:2, with Acts 14:19-20). We find him, in this chapter, accompanying the apostle to Philippi (vs.6-12). He also assisted in the work at Thessalonica (17:1-9; 1 Thessalonians 1:1), and at Berea (17:10-14), where he remained behind with Silas to strengthen the church, rejoining Paul later at Athens (17:15), — only, however, to be dispatched again on a mission to Thessalonica (1 Thessalonians 3:1-2). He rejoined his chief once more at Corinth (18:5), and there we lose sight of him till we find him with Paul at Ephesus during the third missionary journey (19:22), from whence he was sent with Erastus and others to Macedonia (1 Corinthians 16:10-11), with the intention of going on to Corinth (1 Corinthians 4:17). He is still in Macedonia, however, with Paul when 2 Corinthians is written (2 Corinthians 1:1); and, in his company, goes on to Corinth (Romans 16:21). He continued with the apostle on the return journey, at least as far as Troas (20:1-5). There is no further mention of him till we find him with Paul at Rome during the latter’s first imprisonment there (Philippians 1:1; Colossians 1:1; Philemon 1), about to be sent on a special errand to Philippi (Philippians 2:19-24). After his release, Paul placed him in charge of the church at Ephesus (1 Timothy 1:3), and we see him once more in 2 Timothy 4:9, 21, summoned to come to Rome as speedily as possible during the apostle’s second imprisonment there. There is one other allusion to him, in Hebrews 13:23. — Walker, pages 339-340.
36 Then after some days Paul said to Barnabas, “Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing.”
37 Now Barnabas was determined to take with them John called Mark.
38 But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work.
39 Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus;
40 but Paul chose Silas and departed, being commended by the brethren to the grace of God.
41 And he went through Syria and Cilicia, strengthening the churches.
Some have explained the contention [between Paul and Barnabas] by noting a possible spiritual decline in the change from the words: “the Holy Spirit said,” in 13:2, to the words: “Paul said,” in 15:36. It should be remembered, however, that in the former passage we have the Spirit’s original instruction to the church at Antioch to separate Paul and Barnabas for the work wherein they had now become engaged. Therefore we should not expect another such case, nor are we to suppose that the apostle is acting in the flesh every time we fail to find the words: “The Holy Spirit said.” Indeed, since the passing of the Pentecostal era believers should be very careful about saying: “The Spirit said” or, “The Spirit told me” or, “The Lord said to me,” unless they are referring to the written word of God. — Stam, page 13.
It was Paul’s love for the people in the churches he started that prompted him to begin his second journey. The Spirit, as we will see, had more in mind for him than simply revisiting places he’d already been.
Paul and Barnabas’ contention may have resulted, in part, from Barnabas’ leaning toward the Judaizers (Galatians 2:13).
This wasn’t the end of Paul’s relationship with either Barnabas or Mark. He mentions Barnabas in 1 Corinthians 9:6 and Mark in Colossians 4:10 and 2 Timothy 4:11.
departed (v.38) — Paul considered Mark’s departure (Acts 13:13) a desertion.
contention (v.39) = paroxysm, exasperation
Cyprus (v.39) — Barnabas’ home. Nothing further is mentioned about his ministry in Acts.
Silas (v.40) — He was, like Paul, a Hebrew and a Roman citizen. He must have sided with Paul in his disputes with Peter and Barnabas.
went through (v.41) — with stops to minister, probably visiting churches he started before going to Antioch (Galatians 1:21) and clearing up the issue of circumcision for Gentiles.
22 Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren.
23 They wrote this, letter by them: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings.
24 Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law” — to whom we gave no such commandment —
25 it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul,
26 men who have risked their lives for the name of our Lord Jesus Christ.
27 We have therefore sent Judas and Silas, who 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 necessary things:
29 that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.
30 So when they were sent off, they came to Antioch; and when they had gathered the multitude together, they delivered the letter.
31 When they had read it, they rejoiced over its encouragement.
32 Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words.
33 And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles.
34 However, it seemed good to Silas to remain there.
35 Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also.
Judas Barsabas (v.22) — a Hebrew — may have been the brother of Joseph Barsabas (Acts 1:23).
Silas (v.22) — probably a Grecian Jew (Hellenist). His name is Latin and he was a Roman citizen (Acts 16:37). Silas was an abbreviated form of Silvanus.
After performing his special mission in Antioch (vs.30-35), Silas accompanied Paul, in place of Barnabas, on his second missionary journey (v.40) through Syria, Cilicia, south Galatia, and the Road to Macedonia. He remained in Berea with Timothy after Paul’s departure to Athens (17:14), but seems to have followed his leader to Athens later (17:15), only, however, to be sent back to Macedonia, like Timothy, on some special errand (18:5), and his name is associated with the apostle’s in the two epistles written to the Thessalonians from that city. Here we lose sight of him, so far as Paul’s further labors are concerned. It is generally supposed, however, that he is identical with the Silvanus mentioned in 1 Peter 5:12, as the bearer of Peter’s first epistle. — Walker, page 331.
Greetings (v.23) = lit. “we wish you joy”
unsettling (v.24) = dismantling, devastating
risked (v.26) = lit. “handed over”
burden (v.28) — referring back to Peter’s “yoke” in verse 10.
exhorted (v.32) = comforted — The prophetic ministry of Judas and Silas was encouragement, not prediction.
Some manuscripts omit verse 34.
Paul and Barnabas remained in Antioch (v.35) — A considerable period seems to be intended. To this period must be referred the incidents of Peter’s vacillating conduct and Barnabas’ compromising actions related in Galatians 2:11-18. Doubtless, it prepared the way for the breach which follows (vs. 39-40). — Walker, pages 335-336.
This letter is the last reference to any of the 12 apostles in Acts.
Because of the transition from the kingdom program to that of the present economy the council’s written decision was necessary both to establish Gentile liberty and to confirm Paul’s apostolic authority among the Gentiles. It did not, however, supersede Paul’s own God-given authority and commission. He needed no Jerusalem council to endorse his apostleship. Thus while he accepted its decision as a satisfactory settlement of the matter in question, he never once refers to this letter in his epistles, not even when discussing the principal matter with which it dealt (Galatians 2). Anyway, Paul found higher reasons why the Gentiles — and even the Jews — should not be under the law (Romans 7:2; Galatians 3:13; Colossians 2:14) and higher motives for sustaining from anything that might in any way injure others, whether lost or saved (Romans 14:13-15; 1 Corinthians 8:1, 4, 7, 9; 10:28-33; Galatians 5:13). — Stam page 281.
13 And after they had become silent, James answered, saying, “Men and brethren, listen to me:
14 Simon has declared how God at the first visited the Gentiles to take out of them a people for His name.
15 And with this the words of the prophets agree, just as it is written:
16 ‘After! this I will return and will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, and I will set it up;
17 So that the rest of mankind may seek the Lord, even all the Gentiles who are called by My name, says the Lord who does all these things.’
18 “Known to God from eternity are all His works.
19 Therefore I judge that we should not trouble those from among the Gentiles who are turning to God,
20 but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood.
21 For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath.”
declared (v.14) = narrated in detail
at the first (v.14) — at the beginning of this sequence of events (v.7)
agree (v.15) — with one voice
words of the prophets (v.15) — In general. He then quotes, in particular, from Amos 9:11-12 LXX, freely in some parts (vs. 16, 18), but verbatim in the part relating to the Gentiles (v.17). A reference to the original passage in Amos will show that the prophet referred specially to the possession, by the chosen race, of Edom and the other Gentile nations. The Greek translators, by rendering Adam (man) for Edom, through the change of a single letter, interpreted the passage as we have it in the text. The Jews understood the prophecy to be Messianic, and had called the Messiah, in consequence, “Bar Naphli,” “the son of the fallen.” — Walker, page 327.
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In the Authorized Version, Amos 9:11-12 reads “remnant of Edom,” instead of “residue of men,” and “possess,” instead of “seek,” but doubtless the latter in each case is correct, as quoted by James in Acts for while Edom is adum in the Hebrew, man is adam and while possess is irsh, seek is drash. The difference in each case is so slight that the words may very well have been miscopied. Also, James’ quotation of the passage is more in line with the rest of prophecy than the text from which it was translated in the A.V. — Stam, page 270.
The words “after this I will return” are not from Amos, but the Lord does promise to return throughout the prophets. The return foretold by the prophets is the second coming.
rebuild the tabernacle of David (v.16) — the nation of Israel, which will be rebuilt in the Kingdom (Luke 1:32-33).
even all the Gentiles (v.17) — Isaiah 2:2; 11:10; 60:5; 66:23
who are called by My name (v.17) = who bear My name (as being My people)
I judge (v.19) = I decide — the “I” is emphatic. James is expressing his opinion, but doing so with a great deal of determinative authority.
trouble (v.19) = annoy by putting obstacles in the way
write (v.20) = send written instructions
polluted by idols (v.20) — sacrificed to idols
sexual immorality (v.20) — often associated with idolatry in Greece and Rome
what is strangled (v.20) — A word peculiar to this chapter and 21:25. The Jews were forbidden by their law to eat the flesh of any animal from which the blood had not been let out (Leviticus 17:13), since the latter was considered sacred to God. Things “strangled” would, of course, come under the prohibition. There is a natural feeling, which is allied to this, against eating animals which die of themselves.
blood (v.20) — This, from the time when animal food was first permitted to man, was strictly prohibited (Genesis 9:4), the prohibition being enforced and emphasized by the law of Moses (Leviticus 3:17; 17:10-14; Deuteronomy 12:16, 23). If we examine the four points specified, we see that they relate to idolatry, impurity, and indulgence in questionable meats (as the Jew, at least, considered them). It was just such things which, apart from circumcision, made the Gentile offensive to the Jew and so rendered intercourse between them well nigh impossible. Jame’s fourfold prohibition was clearly intended to form a basis of agreement between the two parties. Many consider that it was of the nature of a compromise, intended to meet temporary conditions (1 Corinthians 8:1-13). Such compromise on lesser questions, when once the main principle (in this case the circumcision test) is conceded, is in accordance with the law of love. But compromise, when a main principle is not conceded, is wrong. — Walker, page 330.
Moses (v.21) — the Mosaic Law
in every city (v.21) — Where there was a synagogue. We may understand this verse as meaning either that there was no fear that the law of Moses would be entirely forsaken, since it was regularly taught in the synagogues of the dispersion; or, that, since the precepts of the law of Moses were everywhere diligently inculcated, Gentile Christians must be careful not to offend the prejudices of their Jewish fellow-believers in these four particulars. — Walker, page 331.
It’s my opinion that James wasn’t saying that Paul’s ministry was a fulfillment of Amos’ prophecy. I’m certain that Amos wasn’t referring to Gentiles being saved into the Body of Christ. What I think the passage means is that the Lord, in the Old Testament, foretold that the Gentiles would be saved, so there was no reason for the Jews to be shocked that Gentiles were being saved (even though the particular circumstances of their salvation were unknown to Amos and may not have been completely understood by James and Peter).
6 Now the apostles and elders came together to consider this matter.
7 And when there had been much dispute, Peter rose up and said to them: “Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe.
8 So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us,
9 and made no distinction between us and them, purifying their hearts by faith.
10 Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?
11 But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.”
12 Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles.
The events of Galatians 2:6-10 probably took place before the meeting described in these verses.
Luke’s picture must be interpreted by Paul’s letter to the Galatians. Without suggesting that either is untrue, it is quite certain that if they be read together we shall catch a different tone. There is a touch in Paul’s account of the story, which reveals how keenly he felt certain attitudes taken up toward him, even on the part of the apostolic band. We cannon read Paul’s account of the council, and of its findings, without seeing that had they been other than they were, he would not have obeyed them. He was not seeking the authority of the church at Jerusalem. He was not asking for an expression of truth by James or by Peter, ex cathedra. He was there for purposes of consultation; and had the finding been one that put the Gentiles into bondage, he would have broken with Jerusalem, and all the apostles, in the interests of the truth. There are evidences in his account of the story, of the fact that there was a good deal of dissension, and difference, and argument, before finality was reached. — Morgan, page 356.
Paul’s response to the confusion is given in Galatians 2:5: to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you.
This was just a beginning, for the council at Jerusalem did not even consider the question whether or not the Jewish believers were to remain under the law. They assumed that they were, for no revelation had as yet been given by God to the effect that they were to be freed from it. As late as Acts 21:20 they were still “all zealous of the law.” — Stam, page 253.
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An examination of the list of those present at the special meeting of “the apostles and elders” will give us an inkling of the difficulties Paul faced as he defended his apostleship and message and the liberty of the Gentiles.
First, there were probably all of the twelve apostles except James the brother of John, who had been killed by Herod. Then there was also James, the brother of Christ, who was an apostle in the secondary sense, but not one of the twelve. He was a strict legalist and a stickler for the letter of the law. It is doubtless for this reason that he came to be called “James the Just.”
A comparison of Acts 15:7 and Galatians 2:4-5 reveals that among those present at this meeting there were also “false brethren, unawares brought in,” working under cover to “spy out” the liberty which the Gentiles enjoyed in Christ and to bring them into bondage; men secretly brought in to infiltrate the audience and use political persuasion or pressure or other illegitimate means to sway the decision.
Then, of course, there were also the subordinate elders of the churches of Judea (v.6).
Representing the Gentile believers there were Paul, Barnabas, Titus and several others (Acts 15:2; Galatians 2:1). The choice of Barnabas and Titus to accompany Paul on this occasion was particularly wise. Barnabas was a Jew, a Levite, who had formerly belonged to the church at Jerusalem and had sold his property, laying the proceeds at the apostles’ feet (Acts 4:36-37). He would well understand their viewpoint. Titus, on the other hand, was a Greek, brought along doubtless as an example of the reality of Gentile conversion and also as a test case in the event of a battle with the legalizers over circumcision, so that the Gentiles might have practical proof that circumcision and the law were not to be enforced upon them. What a valuable experience this must have proved to Titus when later he had to stand against the legalizers in the island of Crete! (Titus 1:10-11). — Stam, pages 259-262.
Peter (v.7) — his last appearance in Acts. See Galatians 2:11.
a good while ago (v.7) — at least 10 years
God had given Peter [his] experience with Cornelius and his household (significantly after the raising up of Paul) with this very council in view, that he might bear witness to the simple facts he had observed and so confirm Paul’s ministry. And why should the Jewish believers complain? Was it not after all circumcision of the heart and its purification by faith that even Israel must experience before she can be saved? (See Jeremiah 4:1, 4; 9:26; cf. Acts 7:51; Romans 2:25-29). — Stam, page 266.
giving them the Holy Spirit (v.8) — absolute proof that God was dealing with the Gentiles
purifying their hearts by faith (v.9) — in contrast with the external, ceremonial purification required by the law, including circumcision. God does the cleansing — see Acts 10:15.
test God (v.10) — To insist on circumcision would be questioning and challenging God’s will.
yoke (v.10) — the law
Closing his remarks, Peter makes a most remarkable statement: But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they (v.11).
He does not say: “they shall be saved in the same manner as we” but “we shall be saved in the same manner as they.” So far from the law being necessary to their salvation, he argues, it is not really that by which we are saved, and this will yet be demonstrated.
This is the last recorded statement in the account of Peter’s ministry in Acts. It should be compared with the last words of his epistles. Explaining there that Paul has written some things “hard to be understood,” he closes: But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and forever. Amen (2 Peter 3:18). — Stam, page 267.
1 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.”
2 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.
3 So, being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles; and they caused great joy to all the brethren.
4 And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them.
5 But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”
This question was but the natural outcome of the situation in the beginning of this age. Wherever the Jews went in the Gentile world, their presence gave rise to two conflicting tendencies. On the one hand, the Jew possessed the knowledge of the one true God; and amidst the universal corruption, idolatry and superstition of the ancient world this saving knowledge exercised a powerful attraction. The synagogues of the Jews became the center of a large body of seekers after truth, whether actually circumcised proselytes or simply God-fearing Gentiles. On the other hand, this knowledge was enshrined in a law, which imposed upon the Jews a number of distinctive customs and observances and these separated them from the rest of mankind and made a real coalescence impossible. Four characteristics in particular struck the Gentiles, the absence of all images or emblems of the deity in Jewish worship, the observance of the Sabbath, abstinence from unclean meat and especially swine’s flesh, and circumcision. This last was sufficient in itself to prevent the world from adopting Judaism. But the law of uncleanness caused the Jew on his side to look upon the Gentiles with contempt, as unclean, and put an effectual bar on any real fellowship. The Gentiles in their turn readily paid back Jewish exclusiveness with an ample interest of ridicule and hatred. This double relation to the Gentiles divided the Jews themselves into two school. On the one side were those who with some consciousness of the brotherhood of common humanity were striving to remove barriers and to present the Jewish faith to the world in its most spiritual and philosophic aspect. Such were the Hellenists of Alexandria. On the other side, the salvation of the Gentiles was inconceivable to the genuine Hebrew, and this was the attitude of mind which prevailed in Judea. There the Hebrews were growing more and more rigid; instead of lowering, they were raising the fence around the law and trying to make the barrier between Jew and Gentile absolutely impassable. — Gaebelein, pages 257-258
taught (v.1) — imperfect tense — “taught persistently”
The gospel which the Judaizers had brought was another, yet in a sense not another [Galatians 1:6-7]. That is to say, the difference was one of development rather than of contradiction, just as elsewhere Paul makes it clear that grace was no contradiction of the law (Romans 3:31).
These Judaizers were not unscriptural; they were undispensational. What they taught was to be found in Scripture, but it did not recognize the further revelation given to and through the apostle Paul. They sought to bring Gentiles, saved by a message of pure grace, back under the program of the kingdom with its circumcision and law — and thus they perverted the gospel of Christ. — Stam, page 247.
dissension (v.2) = party faction
they (v.2) — most likely the members of the church at Antioch, although in Galatians 2:2, Paul reveals that he received directions from God too.
The main objection raised against this view [that Paul doesn’t figure his visit to Jerusalem in Acts 11:30] is that in Galatians 1:18-2:1 Paul himself solemnly declares that after his visit with Peter, three years after his conversion, he had not gone up to Jerusalem to see the apostles again until “fourteen years after.” But this difficulty is not insurmountable, for the apostle’s argument in Galatians is not that he had been to Jerusalem so seldom, but that he had been in contact with the apostles so seldom, and therefore could not have gotten his teaching from them. His omission of the visit of Acts 11:30 in the Galatians passage is evidently because he saw none of the apostles at that time, and does not indicate a want of candor. — Stam, page 250.
certain others (v.2) — including Titus, a Gentile — See Galatians 2:1.
caused great joy (v.3) — imperfect tense — “went on causing great joy”. The churches in Phoenicia and Samaria were not as conservative as that in Jerusalem and welcomed the news of Gentile salvation.
reported all things (v.4) — See Galatians 2:2.
Pharisees (v.5) — many of whom were Paul’s former associates. They were strictly trained in the law and resistant to change.
In the epistle to the Galatians Paul explains that a private preliminary conference was first held with “them which were or reputation” (Galatians 2:2). It is possible that Acts 15:4-5 does not refer to a meeting of the church, but the phraseology of the passage together with the fact that it would not have been much of a welcome by the church had it not been public, lead us to believe that it was a public meeting and that after this the Pharisees rose to object and “the apostles and elders” then met to consider the matter (Acts 15:6). The meeting of the apostles and elders would then be the third meeting, followed by a fourth, attended by “all the multitude … the apostles and elders with the whole church” (Acts 15:12, 22). — Stam, page 256.
19 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.
21 And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch,
22 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.”
23 So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed.
24 And after they had passed through Pisidia, they came to Pamphylia.
25 Now when they had preached the word in Perga, they went down to Attalia.
26 From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed.
27 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.
28 So they stayed there a long time with the disciples.
Antioch (v.19) is over 100 miles from Lystra, but the hatred of the Jews was so great that they traveled that distance to oppose Paul.
The people of Lystra turned quickly from worshiping Paul (v.11) to allowing the Jews to stone him (v.19). (Stoning was a Jewish form of punishment.)
The Jews accomplished in Lystra what they had failed to do in Iconium — stone Paul (Acts 14:2, 5). Paul’s persecutions were almost always carried out by Jews, who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost (1 Thessalonians 2:15-16).
rose up (v.20) — This was probably a miracle. The next day, he went on a journey of 30 miles.
Derbe (v.20) — See Acts 14:6.
many disciples (v.21) — probably including Gaius (Acts 20:4)
Derbe was about 30 miles, over the mountains, from Paul’s home town of Tarsus, from where it would have been a short journey back to Antioch. Instead, he retraced his route back through the cities where he had been persecuted (v.21).
strengthening (v.22) — always used of strengthening the faith of new believers with counsel and encouragement
tribulations (v.22) — afflictions from without — with a sense of crushing weight (2 Timothy 3:12; Romans 8:17)
Paul’s use of this term [kingdom, v.22] is no indication that he offered the kingdom, i.e., its earthly establishment, until the close of Acts, for even after that he speaks of entering, or failing to enter the kingdom of God (Ephesians 5:5). The kingdom is now in heaven, vested in the exiled Christ. — Stam, page 239.
appointed (v.23) = to elect by stretching out the hand — voting
elders (v.23) — responsible for the care of the congregation and conduct of public worship
passed through (v.24) = itinerated through — a journey with stops for preaching
through Pisidia, they came to Pamphylia (v.24) — See Acts 13:14.
Attalia (v.25) — This town was founded near the mouth of the river Catarrhactes, by Attalus II Philadelphus, king of Pergamos, in the middle of the second century B.C., and called after him. It had a good harbor. The apostles had formerly sailed up the river Cestrus direct to Perga; now they go by land, about 16 miles, from Perga to the seaport Attalia, to find a ship there bound for Syria. — Walker, page 319.
all that God had done (v.27) — They gave all credit for their successes to God.
opened the door of faith to the Gentiles (v.28) — without circumcision or adherence to the law — the issue that would cause problems in the next chapter
long time (v.28) — at least several months, perhaps as long as six years
There has been a good deal of debate among commentators as to whether or not Paul was actually killed on this occasion, and then miraculously raised from the dead.
Those who believe that Paul was actually stoned to death and then raised again advance the following arguments among others:
1) The people evidently meant to put Paul to death, since stoning was a form of execution.
2) The word rendered “supposing,” in verse 19, comes from the Greek root nomizo, which has to do with the intellect, not the imagination. As used in the New Testament it means to hold or take for granted from custom, or to conclude from evidence, but never to imagine.
3) The suddenness with which Paul arose and came into the city seems to indicate a miracle.
4) In 2 Corinthians 12:1-5 the apostles relates how he had been caught up to the third heaven in an experience which had taken place approximately “fourteen years ago” — just about the time he had visited Lystra. Concerning this experience, he says: “Whether in the body, or out of the body, I cannot tell: God knoweth” (2 Corinthians 12:3).
While we do not contend dogmatically that Paul did not die on this occasion, yet we are not convinced that any or all of the above arguments prove conclusively that he did.
It is doubtless true that Paul’s persecutors meant to put him to death and thought they had accomplished their purpose, but this does not prove that they had accomplished it. Nor does the suddenness with which he arose and walked about necessarily indicate he had been raised from the dead. He may merely have been stunned, rendered unconscious, by the stones hurled at him and then suddenly have regained consciousness again.
Paul’s words in 2 Corinthians 12, if they refer to this experience, as we are inclined to agree they do, should rather keep us from coming to any definite conclusion in the matter, for he says, by the Spirit, “whether in the body, or out of the body, I cannot tell.” — Stam, pages 233-235.
14 But when the apostles Barnabas and Paul heard this, they tore their clothes and ran in among the multitude, crying out
15 and saying, “Men, why are you doing these things? We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God, who made the heaven, the earth, the sea, and all things that are in them,
16 who in bygone generations allowed all nations to walk in their own ways.
17 Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness.”
18 And with these sayings they could scarcely restrain the multitudes from sacrificing to them.
tore their clothes (v.14) — a token of horror and distress
we also are men (v.15) — stress is on “we” and “men”
The apostles contrasted the pointless worship of idols and false gods with worship of the one true, living God who made everything. To the pagans, Paul and Barnabas did not refer to, or quote from, the Jewish Scriptures but pointed out God’s work in creation which was evident to all.
“In bygone generations,” says the apostle, the true God, “allowed all nations to walk in their own ways” (v.16). The word nations here (Gr. ethnos) is generally translated Gentiles or heathen, as distinguished from the Jews, and refers to the nations outside of covenant relationship with God: all nations except Israel. It certainly does not include Israel here, for they were given the Law and commanded to walk in God’s way. It was the Gentiles who, since Babel, had been given over to a reprobate mind, since, “They did not like to retain God in their knowledge” Romans 1:28 — Stam, page 230.
did good (v.17) = doing good — continual beneficence
filling our hearts with food and gladness (v.17) — This beautiful figure of speech describes the feeling of well-being that results from being well fed. And in a remarkable combination of tact and power of argument he links himself and Barnabas with them in this. “Filling our hearts,” he says, “with food and gladness.” This would be most apt to win them and at the same time deter them from worshiping him and Barnabas. — Stam, page 231.
scarcely (v.18) = with great difficulty
7 And they were preaching the gospel there.
8 And in Lystra a certain man without strength in his feet was sitting, a cripple from his mother’s womb, who had never walked.
9 This man heard Paul speaking. Paul, observing him intently and seeing that he had faith to be healed,
10 said with a loud voice, “Stand up straight on your feet!” And he leaped and walked.
11 Now when the people saw what Paul had done, they raised their voices, saying in the Lycaonian language, “The gods have come down to us in the likeness of men!”
12 And Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker.
13 Then the priest of Zeus, whose temple was in front of their city, brought oxen and garlands to the gates, intending to sacrifice with the multitudes.
There were Jews in Lystra (Acts 16:1), but probably not enough to have a synagogue.
cripple from his mother’s womb (v.8) — identical description as that of the man Peter healed (Acts 3:2)
Luke emphasizes the man’s helplessness (v.8) — without strength, cripple, never walked
heard (v.9) — imperfect tense — “heard repeatedly” — he evidently attended several of Paul’s discourses
stand up straight (v.10) — evidence of complete healing
Paul refers to his miracles among the Galatians in Galatians 3:5: Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith? These works were evidence of God’s blessing of the ministry to Gentiles.
raised their voices (v.11) — a sudden outburst of sound
Lycaonian language (v.11) — a local vernacular. In the out-of-the-way town of Lystra, the Greek language hadn’t yet taken complete hold, although the people could understand Paul and Barnabas. In their excitement, they reverted to their native tongue. Paul and Barnabas didn’t understand what they were saying until the priest brought the offerings.
the gods have come down to us (v.11) — The pagan peoples of that age commonly believed that their gods visited the earth from time to time in human guise. In particular, they had a well-known myth that Jupiter and Mercury had visited, in human form, an old Phrygian peasant woman named Baucis and her husband Philemon, who, though ignorant of the nature of their guests, entertained them so hospitably that they received special boons and honors from the gratified deities. Lystra was not far away from the locality in which the scene of this myth was cast, and the superstitious Lystrians thought that Paul and Barnabas were the old deities returned to earth again to confer special boons on men.
Zeus (v.12) — Jupiter. The chief god in the Graeco-Roman pantheon. He was regarded as the great father and lord of all, gods and men alike. He is pictured as of majestic appearance, with a flowing beard. The Lystrians probably likened Barnabas to him because of his more venerable mien and his comparative silence. The greater was regarded as acting through the lesser.
Hermes (v.12) — Mercury. Son of Jupiter, and the messenger and interpreter of the gods, especially of Zeus. He was the patron deity of orators, merchants, etc. He was regarded as the inventor of speech. To the pagans of Lystra, Paul, on account of his activity in preaching, etc., appeared to be Barnabas’ spokesman and interpreter. — Walker, pages 310-311.
1 Now it happened in Iconium that they went together to the synagogue of the Jews, and so spoke that a great multitude both of the Jews and of the Greeks believed.
2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brethren.
3 Therefore they stayed there a long time, speaking boldly in the Lord, who was bearing witness to the word of His grace, granting signs and wonders to be done by their hands.
4 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.
We do not believe that Paul’s only purpose in going to the Jewish synagogues first was that he might contact the Jews. It must be remembered that before Israel was set aside by God the favored nation still exerted considerable influence, spiritually, upon the Gentiles. Hence, in the synagogues Paul would also find those Gentiles who had at least come to recognize the true God. These would naturally be most open to the Word of God and the message of grace and, if won to the truth, would give him a nucleus of believers around which to build. It is intimated that there were Gentiles present in the synagogue at Pisidian Antioch, from whence Paul and Barnabas had just come, and it is definitely stated that Greeks as well as Jews were present in this one in Iconium (v.1). — Stam, pages 220-221.
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It was not only the thing they said, it was the way they said it. “They so spoke.” … Paul I think gives his own explanation of the meaning of the word “so.” When writing to the Corinthians, in his first letter, speaking of his coming to them, he said, “I came unto you … not with excellency of speech or of wisdom.” Then it was not his eloquence, it was not his logical faculty. “And I was with you in weakness, and in fear, and in much trembling.” Paul was always a man intrepid, courageous, dogmatic, daring; but the intensive force of his intrepidity and courage is there revealed, “I was with you in weakness and in fear, and in much trembling.” Continuing he said: “And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power.” There we discover the secret of the “so,” “They so spoke.” That is the secret of the preaching that prevails, and that wins; the preaching that is authoritative, definite, positive, and without apology, as the result of a sense of weakness and trembling and fear in the mind of the preacher; but which weakness and trembling and fear are all overcome by the preacher’s fellowship with the Holy Spirit. — Morgan, page 340.
unbelieving (v.2) — the tense seems to refer to an incident, a crisis that occurred when the apostles spoke in the synagogue
poisoned (v.2) = ill-treated — affected their minds in a way that caused them to oppose the apostles
therefore (v.3) — because of the believers (v.1) and the opposition (v.2)
boldly in the Lord (v.3) — with the sense of relying on, and getting courage from, the Lord
violent attempt (v.5) = strong movement. Perhaps the violent crowd was actually approaching through the streets when the apostles found out about it and fled.
rulers (v.5) — the Jewish rulers
abuse (v.5) — insulting and outraging — A form of the word is used in 1 Timothy 1:13 of Paul’s former persecution of believers.
Lystra (v.6) — A city about 18 miles south-southwest of Iconium. We know nothing of it till the founding of a Roman colony there by Augustus in 6 B.C., as a defense against the brigands who infested the Taurus range to the south. As a colony, its government and organization were Latin. Otherwise, in its more remote situation, as the narrative shows, it was distinctly less Graecized and civilized than either Pisidian Antioch or Iconium. — Walker, pages 307-308.
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Derbe (v.6) — A frontier city of the Galatian province, on the main road leading southeast from Lystra. Very little is known of its history. It was about 30 miles distant from Lystra. — Walker, page 308.
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Lycaonia (v.6) — The name of a large country consisting chiefly of a level plain, which had formerly been included in the Seleucid empire. At the period before us, it consisted of two distinct parts, the eastern one being attached to the Native State of Antiochus king of Commagene, while the western one was under direct Roman rule and was included in the province of Galatia. It was in the Roman part of Lycaonia that Paul and Barnabas preached, and in which the cities of Lystra and Derbe were situated. It was bounded on the north by Galatia proper; on the west by Phrygia and Pisidia; on the east by Cappadocia; and on the south by mountain spurs jutting out from Mt. Taurus. — Walker, page 307.
