CHAPTER 14
At Iconium Paul and Barnabas went as usual into the Jewish synagogue. There they spoke so effectively that a great number of Jews and Greeks believed. Acts 14:1
The city of Iconium was situated on the western edge of the Anatolian Plateau at an elevation of 3,600 ft. (1097 m.). It was a southeastern journey of some 90 miles (144 km.) from Antioch of Pisidia. In his reorganization of provinces in 25 BC, Augustus made Iconium a part of Galatia. However, it was still considered as also being in the old region of Phrygia. Iconium was a very ancient city and the name is taken from the Greek eikon, the word for “image.” 1 Today ancient Iconium is known as the modern Turkish city of Konya and has a population of slightly over a million people.
Can we imagine ourselves in the situation of Paul and Barnabas? They were just expelled from Antioch of Pisidia, and no doubt roughed up a bit in the process. Had such disgrace happened to most of us we would probably have been a little depressed and low in spirits. Yet, these two were full of joy and of the Holy Spirit (13:52). They headed straight for the synagogue at Iconium and preached very effectively there. We note that a great number of both Jews and Gentiles believed, in spite of opposition from the Jewish establishment. Also, in the face of that opposition, they were able to spend a good deal of time in the city (v. 3). Luke does not give us precise chronological information, but it is likely that Paul and Barnabas spent much of the winter in Antioch of Pisidia and hopefully they had traveled to Iconium as the weather was breaking. The severe weather in the high country would have made travel nearly impossible during the heart of the winter.2
When we think of most gospel preaching today it is rather amazing that the gospel delivered by Paul and Barnabas was so effective. Stedman says, “This was no bland, meaningless gospel; it was a gospel that hit like a ton of bricks. It hit with power and impact. It shook people and jolted them and made them sit up and take notice. Immediately a great crowd believed when they heard Paul and Barnabas…” 3 Keener points out how Iconium later became a major center of Christianity in Asia Minor.4
“But the Jews who refused to believe stirred up the other Gentiles and poisoned their minds against the brothers. So Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who confirmed the message of his grace by enabling them to perform signs and wonders” (14:2-3). It is amazing how consistently the Jewish leadership opposed the gospel! We get the sense that the opposition was building, involving the synagogues in cities where Paul and Barnabas visited, and we will soon see that opposition explode into violence at Lystra. Bruce says, “It took a long time, however, for the opposition to become serious, and the missionaries continued to preach the gospel freely and boldly.” 5
We note that the missionaries were able to perform signs and wonders in the city. In order for miracles to happen, we gather from the rest of scripture that a certain favorable climate of faith must exist (cf. Matt. 13:58). Obviously, good things were happening at Iconium. While most signs and wonders in the New Testament are done by the apostles, God intends these to continue in the church. They are possible now for any believer and God has also specially gifted certain people to do them (1 Cor. 12:7-11).
“The people of the city were divided; some sided with the Jews, others with the apostles” (14:4). While the gospel brings great unity in Jesus, it can also bring great division in the hearts of those opposed to him (cf. Matt. 10:34-36; Lk. 12:52-53). It is interesting that, for the first and only time in Acts, Paul is named as an apostle. We see in his later epistles that he freely applies this title to himself.6 We need to remember that the twelve apostles of Jesus were unique. There would never be others like them because they had been with Jesus for his whole ministry and were witnesses of his death, resurrection and ascension.
Paul was called as an apostle in a special sense, in that he was Apostle to the Gentiles. Barnabas seems here to be included as an apostle (v. 14; cf. 1 Cor. 9:5-6). Later we will see others in this sort of lesser apostolic office. In Galatians 1:19, James the half-brother of Jesus is included; In Romans 16:7, Andronicus and Junia are mentioned. There is an ongoing gift or office of apostleship mentioned in 1 Corinthians 12:28 and in Ephesians 4:11. Sometimes, in a lesser sense, even messengers to the churches are referred to as apostles or “sent ones.”
“There was a plot afoot among both Gentiles and Jews, together with their leaders, to mistreat them and stone them” (14:5). Pett points out how Iconium was a very democratic city with its broad assembly that determined all civic matters. The Jews, who were no doubt influential, needed to attain a majority of the assembly in order to act against the evangelists. 7 Obviously, it took some time for the Jews to get the necessary support and the missionaries made good use of this time. The idea was to first mistreat them. The Greek for mistreat is (hubrizō), which has the meaning of insult.8 Afterward, their plan was to have them stoned. Fortunately the apostles got wind of the plot and quickly made their plans to move out of town.
AT LYSTRA
But they found out about it and fled to the Lycaonian cities of Lystra and Derbe and to the surrounding country, where they continued to preach the gospel. Acts 14:6-7
We remember how the Lord had instructed his apostles that when they were persecuted in one city they should flee to another one (Mt. 10:23). They thus fled first to the Lycaonian city of Lystra. It was a nearby city, about only about 18 miles (28 km.) distant to the south-southwest. There they continued to preach for a time as the imperfect tense shows.9 It seems that they may have even preached in the surrounding areas according to these verses.
From what we can discern, Lystra was a fairly primitive town, but still a Roman colony. The name Lycaonia had the meaning of wolf-land and may have faithfully described the character of some of the inhabitants.10 Stott describes the residents of the whole area as mostly uneducated and even illiterate.11 We might note that although Lystra and the next city of Derbe were located in the region of Lyaconia, they were still part of the large Roman province of Galatia.
The Scottish archaeologist and New Testament Scholar, William Ramsay, became convinced from this verse that the New Testament was accurate. Lystra and Derbe were together in the region of Lycaonia for only a brief time between AD 37 and 72, precisely during the time Luke reports them together.12
“In Lystra there sat a man who was lame. He had been that way from birth and had never walked” (14:8). There seems to have been no synagogue in Lystra. Perhaps there were too few Jews in the city to have one. So we see Paul and Barnabas out ministering in the open. The man they encountered has a striking resemblance to the lame man at the temple who was healed by Peter and John. This man in Lystra also was lame from his birth. His legs had no strength and it was impossible for him to walk.
“He listened to Paul as he was speaking. Paul looked directly at him, saw that he had faith to be healed and called out, ‘Stand up on your feet!’ At that, the man jumped up and began to walk” (14:9-10). There was one important difference between this man and the one at the temple. This man had some faith and the one at the temple was mostly interested in getting a handout. When Paul commanded him to stand up, he not only jumped up but began to walk. This was an incredible miracle for a man who had never walked (v. 8) and whose feet and ankles were impossibly weak (Gk. adunatos) according to Dr. Luke.13
HAVE THE GODS COME DOWN?
When the crowd saw what Paul had done, they shouted in the Lycaonian language, “The gods have come down to us in human form!” Barnabas they called Zeus, and Paul they called Hermes because he was the chief speaker. Acts 14:11-12
No doubt these folks could speak some Greek because it was at this time a universal language. However, people still retained their local dialects.14 In their excitement they apparently reverted to their native tongue which was Lycaonian. From that point on, Paul and Barnabas were not able to understand their excited chatter.
The cause of their excitement was not just in the lame man walking but it was based upon an old legend from the past, a legend preserved by the Latin poet Ovid. According to this story, on one occasion the gods Zeus and Hermes paid a visit to the area. The legend tells that no one in the area would give them hospitality except two old peasants, Philemon and his wife Baucis. As a result, the whole population was wiped out except these two. When Paul healed the cripple, the people of Lystra were certain that the gods had returned. They were determined not to make the same mistake again.15
The Latin names for Zeus and Hermes were Jupiter and Mercury. It was thought by the heathen that these gods were the ones who most frequently assumed human form. Zeus or Jupiter was thought to be the supreme God and Hermes or Mercury was thought to be the god of eloquence.16
“The priest of Zeus, whose temple was just outside the city, brought bulls and wreaths to the city gates because he and the crowd wanted to offer sacrifices to them” (14:13). As the excitement and momentum picked up the pagan religious establishment joined in the act, complicating things considerably. It is possible that much of this activity happened around the city gate and that the temple of Zeus was located immediately outside and facing it.17 We know from ancient writings that the bulls for sacrifice had gilded horns with garlands on their heads. They were trimmed with white ribbons.18
PAUL AND BARNABAS PROTEST
But when the apostles Barnabas and Paul heard of this, they tore their clothes and rushed out into the crowd, shouting: Acts 14:14
It finally dawned upon the evangelists what was going on. This probably happened as they saw the sacrificial animals being brought out. Their response was immediate. They rushed into the crowd tearing their clothing as a sign that blasphemy was being committed. As Bock says regarding the miracle, “Paul wanted to be sure the right God got the credit.” 19 Chrysostom describes their situation:” For truly it was grief, a grief inconsolable – they were about to be called gods and so introduce idolatry, the very thing they came to destroy!” 20
In the First Century it was not uncommon for rulers of the Roman Empire to claim deity for themselves. A number of these rulers met disaster. It is dangerous business for humans to play God. Stedman reminds us of the illustrious explorer Captain James Cook of the British Navy. When he and his men landed in Hawaii he was received as the god Lono and he and his group were given royal treatment, including absolutely everything they wanted. Captain Cook and his group happily accepted this worship. As the party was about to leave the island there was a scuffle with one of the natives. Captain Cook knocked the native down but the native responded by hitting Cook with a club. The captain groaned and when the natives heard this they responded, “He groans. He is not a god!” With that, they fell upon him and killed him.21
Paul and Barnabas would have no such worship from these pagans. They were absolutely aghast at the thought. But, my how rapidly people’s fancies can change! One moment the evangelists were gods and the next moment they were criminals to be slain. Emerson called such a mob, “a society of bodies voluntarily bereaving themselves of reason.” 22
PREACHING TO ILLITERATE PAGANS
Friends, why are you doing this? We too are only human, like you. We are bringing you good news, telling you to turn from these worthless things to the living God, who made the heavens and the earth and the sea and everything in them. Acts 14:15
This is Paul’s only recorded address to illiterate pagan people.23 His sermon on Mars Hill in Athens was similar, but on that occasion he was speaking to highly educated pagans (17:22-33). So far as we know, these were the only two sermons to pagans that Paul ever preached. We note a great difference between this sermon and the ones delivered in synagogues. Instead of preaching from the Old Testament, Paul here preaches from the natural world and speaks of the God who made heaven and earth. He takes great care to distinguish himself and Barnabas from this holy God. We can appreciate how difficult evangelism would have been had Paul only preached to pagans. The churches would no doubt have been slower in starting up.
Paul and Barnabas were intent on extolling the Creator God who made everything. Barclay says, “…the world is the garment of the living God.” 24 Their words remind us of Psalm 146:6, “He is the Maker of heaven and earth, the sea, and everything in them— he remains faithful forever.” Although it was a difficult ministry, we know that some in Lystra did turn to the Living God. We also see similar evidence in 1 Thessalonians 1:9, where Paul says: “For they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead— Jesus, who rescues us from the coming wrath” (1 Thess. 1:9-10).
“In the past, he let all nations go their own way” (14:16). We were all like sheep who were going astray (Isa. 53:6). Indeed, that is the only way unredeemed human nature can go. In the past God winked at such ignorance (17:30). This was not true for Israel, who possessed the law and now the full revelation of God in Christ. The Jewish people believed that God even allowed Gentiles to live by a lower moral standard.25
“Yet he has not left himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy” (14:17). Here Paul is getting heavily into the subject of general revelation. God has revealed himself in nature. As scripture says, “…The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge” (Psa. 19:1-2). Everyone, even the pagan, can look at the vast universe and know that there is a God.
God gives rain from heaven and gives fruitful seasons (Lev. 26:4; Isa. 55:10; Matt. 5:45). He fills our hearts with many blessings and with gladness (Psa. 145:15-16 LXX).26 The people had been blessed by God because Phrygia was a fertile land and abundant crops were produced in the area.27 All this bore witness to the true and faithful God.
“Even with these words, they had difficulty keeping the crowd from sacrificing to them” (14:18). Paul and Barnabas had delivered the word in order to prevent these pagans from offering a foolish sacrifice. However, we can imagine that their actions in preventing sacrifice were somewhat of an insult to the people.28 No doubt it was an insult to the pagan priest who had made lavish preparations. It helped set the stage for trouble.
STONING IN LYSTRA
Then some Jews came from Antioch and Iconium and won the crowd over. They stoned Paul and dragged him outside the city, thinking he was dead. Acts 14:19
We see the clear evidence of a conspiracy here. The Jews had gotten themselves together in Antioch and Iconium. Some had no doubt traveled over 100 miles (160 km.) to bring their diabolical plan against Paul into action. All these Jewish conspirators needed was an unruly crowd gathered together and waiting restlessly. Now they had that. We have no idea what they told the crowd. Perhaps they told them that Paul and Barnabas were mere troublemakers who had been run out of every town. Since Paul was the ringleader he deserved stoning. Keener tells us that stoning in the ancient world was the most common type of urban mob violence.29
Stoning was no small matter. In Jewish stoning, the witness tried to kill the person with the first stone.30 Thus, stones were large and each stone caused great damage to the body. When we think of stoning in the western world we probably think of smaller pieces of gravel and not huge stones. No doubt, as the stones began to fly, Paul must have thought about the stoning of Stephen, which he witnessed and may have helped instigate. We do not know if he prayed a prayer like Stephen prayed on that occasion. Those who stoned Paul apparently were certain he was dead and thus they dragged him outside the city, probably to the rubbish heap.
Chrysostom said of this stoning: “Those enemies pelted him with stones…For what wrong had Paul done to be stoned? He was announcing a kingdom, he was leading them away from error and bringing them to God. Such things are worthy of crowns, worthy of proclamations by heralds, worthy of ten thousand good things, not worthy of stones.” 31
“But after the disciples had gathered around him, he got up and went back into the city. The next day he and Barnabas left for Derbe” (14:20). We cannot help note here that there were already disciples present. Perhaps they were new believers from Lystra. Also, they could have followed Paul and Barnabas from the other cities. Kretzmann says “they came out to investigate, and when they stood around Paul, probably considering the best way of burying him, he arose and went into the city.” 32 This undoubtedly speaks of a miracle because a person was not known to walk away from a stoning.
We need to think a little more about this stoning. God obviously spared Paul’s life, but we have no evidence that God gave him a beauty treatment. He must have looked awful, covered with blood and deep bruises. Likely he even had some broken bones. Perhaps his face was quite disfigured. Later on in a letter he will say to these very people, “From now on, let no one cause me trouble, for I bear on my body the marks of Jesus” (Gal. 6:17).
In our comments on 13:14, we discussed the theories about why Paul looked outwardly contemptable to the Galatians, and still they did not despise his appearance (Gal. 4:13-15). Paul may have been a physical mess after this stoning and yet he traveled on to Derbe. Then he retraced his steps to each Galatian church where he had ministered. We might wonder if the ugly marks on his face and body may have been that to which he made reference. The Galatian passage could be speaking of weakness or frailty that could have easily been despised or loathed by the believers.
Paul paid a dear price to minister to the people at Lystra. However, there were now some new disciples there. We almost have to believe that Timothy’s mother and grandmother were a part of that group (2 Tim. 1:5). Paul’s stoning may have made a deep impression on them and it is even possible that it made a lasting impression on young Timothy.33
It is truly amazing that Paul was able to get back into the city. It was also a very bold and brave thing to do. It is even more amazing that on the coming day he made a sixty-mile (96 km.) walk to the next city of Derbe. Coffman says, “… one is amazed at the physical stamina and endurance exhibited by a man who, having been stoned ‘to death’ one day, was able to travel such a distance on the next. Surely the Lord must have strengthened him.” 34
Bruce says that even Paul’s standing up and going back into the city “…has a flavor of miracle about it.” 35
Meyer adds, “…Everywhere, these intrepid missionaries found the blood-stained track of the Cross, but they filled up to the brim the measure of their opportunity.” 36 It might have been here, with every painful step, that Paul heard for the first time, the words of the Lord which said, “…My grace is sufficient for you, for my power is made perfect in weakness…” (2 Cor. 12:9).
RETURN TO ANTIOCH OF SYRIA
They preached the gospel in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, strengthening the disciples and encouraging them to remain true to the faith. ‘We must go through many hardships to enter the kingdom of God,’ they said.” Acts 14:21-22
Once again, despite all their troubles, they preached the gospel and a large number of people became disciples in the city of Derbe. Paul was honest with them and told them that they would have to go through many tribulations to enter God’s kingdom. His fresh wounds undoubtedly made these people believers of this word. Paul’s advice to new saints was quite different than we often hear today— “become a believer in Christ and all will be rosy.” Wiersbe says, “Paul did not preach a popular ‘success gospel’ that painted a picture of an easy Christian life…” 37
Derbe like Lystra had been incorporated into the vast area of Roman Galatia, and lay near the eastern border. We read of no opposition in Derbe, but we do read of much success. It may be that Gaius, Paul’s later helper, became a believer at this time (20:4).
With this stoning Paul could have ended this mission tour on a positive note, avoiding the possibility of more persecution. He could have departed from Derbe, passed through the Cicilian Gates and arrived safely at his Tarsus home. It would have been only a short journey of 150 miles (241 km.). After all, he had been stoned and surely needed some time to recover. Such a thought probably never entered Paul’s mind.
Instead, he returned to the dangerous cities of Lystra, Iconium and Antioch, all places where he had been persecuted, just to further help the new believers. Stott says of this mission, “…It was a ministry of strengthening (Gk. episterizontes) and encouraging (Gk. parakalountes). Both verbs were almost technical terms for establishing and fortifying new converts and churches.” 38 Marshall comments: “Paul’s regular practice was to revisit the churches which he had founded, or at least to keep in touch with them by means of his colleagues or correspondence.” 39
Paul mentions the kingdom of God here. Utley feels that in this verse it is taking on an eschatological implication. He says, “It is this ‘already’ (cf. Matt. 12:28; Lk. 16:16) vs. ‘not yet’ (cf. Matt. 24:14, 30, 36-37; 25:30, 31; 2 Pet. 1:11) tension which characterizes this age.” 40 In other words, there are many things of the coming kingdom that we can presently enjoy, but some things will be available only at the Resurrection.
“Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust” (14:23). Once more, we must stand amazed that the evangelists established a cohesive body of believers in each one of these pagan cities. Allen comments, “Nothing can alter or disguise the fact that St. Paul did leave behind him at his first visit complete churches…in little more than ten years St. Paul established the church in four provinces of the Empire, Galatia, Macedonia, Achaia and Asia. Before AD 47 there were no churches in these provinces; in AD 57 St. Paul could speak as if his work there was done…” 41
We see Paul and Barnabas setting aside elders in each church. We should note that these elders were chosen from the congregations and not brought in from other places.42 Marshall points out that this is the first reference to elders, since they were spoken of in the church at Jerusalem.43 Obviously, the practice of choosing them was based upon the practices at Jerusalem. In the New Testament, elders are usually spoken of in the plural. Some have felt that each individual body of believers had a plurality of elders, but we see no such pattern in nature. A flock of ducks has but one leader and the same is true for a school of fish. Simply stated, each city had a plurality of elders, one for each home group. There was undoubtedly a close cooperation between them.
It would be good if we would consider the title of elders. The Greek for the word is (presbuteros). It is noteworthy that this term is synonymous with the other terms that are often used. There are bishops or overseers (Gk. episkopos) and pastors (Gk. poimenos) all used interchangeably.44
We must remember that most churches were small enough to fit into a house, say at most, 30 to 35 people per group.45 There were no designated church buildings. New Testament scholar Graydon Snyder says, “The first churches consistently met in homes. Until the year 300 we know of no buildings first built as churches.” 46 Researchers Viola and Barna say, “The first recorded use of the word ekklesia [church] to refer to a Christian meeting place was penned around AD 190 by Clement of Alexandria.” 47 Quite frankly, the whole pastor/church system was vastly different than it is today. Also, there was no evidence of a clergy-laity distinction in the New Testament.48 It is shocking to think that most of these elders had little or no experience at the job or even in the Christian life. Paul and Barnabas simply laid their hands upon them and prayed, committing them to the grace and mercy of God.
As Paul and Barnabas traveled back strengthening the churches, there was a pattern for their work. Stott says, “…there was a recognizable body of doctrine, a cluster of central beliefs, which the apostles taught. Here it is called ‘the faith;’ elsewhere ‘the tradition; ‘the deposit, ‘the teaching’ or ‘the truth.” 49
“After going through Pisidia, they came into Pamphylia, and when they had preached the word in Perga, they went down to Attalia” (14:24-25). The missionaries were obviously retracing their steps, but this time they would preach at Perga, which they failed to do earlier. Pamphylia was a small province nestled between Galatia and the Mediterranean. Perga was its capital and its main seaport was Attalia (modern Antalya).
“From Attalia they sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed” (14:26). So from the port they sailed back to Antioch of Syria, the city from which they were sent out. The apostles were loyal to the church that sent them out.
“On arriving there, they gathered the church together and reported all that God had done through them and how he had opened a door of faith to the Gentiles. And they stayed there a long time with the disciples” (14:27-28). No doubt there were some victory shouts and plenty of “hallelujahs” when their reports were made. Probably no church member went to sleep while this missionary sermon was in progress. After all, it was one of the greatest events in the history of the church. The door was now wide-open for Gentiles. There were now thriving Gentile churches scattered over Asia Minor.
This epic journey had taken the two some 1,200 miles (1931 km.). Some 500 of these miles (804 km.) were by sea. Some 800 (1287 km) were over some very inhospitable regions of the ancient world.50 Their journey had probably taken most of a year, and they would likely spend most of another year at Antioch.51