Bible Commentaries
Acts 14

Verses 1-5

33 The rendering first psalm in place of second psalm demands some explanation. Our three great witnesses all read second, and we would have so rendered it, but for the confusion which would result when we come to issue the book of Psalms. There is no longer any question that the first and second psalms of our collection are in reality only one, and this quotation occurs in the first not the second psalm. Some ancient manuscripts preserve this reading. But it was generally changed to conform to the condition of the Greek version of the Hebrew scriptures. In the Hebrew text of the psalms the text reads right on without any break to indicate the division into psalms except the headings and subscriptions. Consequently it has been discovered that each psalm is thus indicated, and those psalms which have no heading or subscription to separate them are fragments of adjoining psalms. Thus the second psalm, socalled, is not an independent composition, but the conclusion of the first psalm.

38 Here we have the first intimation of the great doctrine of justification or acquittal. But how far below the lofty teaching revealed in the epistle to the Romans! There justification is apart from the law: here it is associated with the law. True to the kingdom he has just announced, Paul proclaims the pardon of sins. But pardon or forgiveness is but a temporary respite which may be forfeited or withdrawn ( Mat_18:23-35 ). Those Pentecostal believers who had been forgiven like the ten thousand talent debtor, yet refused to extend this blessing to the gentiles, who owed much less, had their pardon revoked. Now, however, the apostle offers them more than pardon. Those who were pardoned still tried to keep the law of Moses ( Act_21:20 ). He promises an acquittal from their infractions of the law, on the ground of faith. Pardon takes guilt for granted. Justification or acquittal denies guilt. They mingle here for a moment, but in Paul's epistles those who are justified are beyond the necessity of any pardon, for they are pronounced not guilty. The contrast between Moses and Christ is made first by Paul, and in connection with the preaching of justification.

44 This is the first time we have the evangel preached to the nations directly except the single case of Sergius Paul. Never before this have we any intimation that the word was spoken to any except Jews, Samaritans, or proselytes. Now that the whole city came to hear the word, the Jews, following the example of Bar-Jesus, oppose Paul and Barnabas. Not till then do we hear the memorable words, "lo! we are turning to the nations."

48 It would be of greatest interest to us to know what Paul preached to the gentiles on this occasion, but there is no record of his words. The reason doubtless is that he went beyond the kingdom proclamation and announced, for the first time, the grand foundation on which God's favor to the nations is based, the doctrine of justification. His previous proclamation was hampered by the fact that his hearers were under the law. Now he is able to set it forth fully and freely as he does in his epistle to the Romans, for his audience Is not seeking any justification under law. He announces a divine righteousness, apart from the law. While there can be little doubt that the apostle preached justification on this occasion in some of the fullness to which his epistles testify, yet it is of the utmost importance for us to note that the account in Acts never attains to the truth taught in his epistles. It leads us up to some of it, but never makes actual contact with it. It prepares for it but does not proclaim it. Not one single doctrine for the present secret economy is found in the book of Acts, though all was made known and committed to writing during this period. We are continually led up to, but never enter into the grace which is ours in Christ Jesus. Acts is not a record of the beginning of the present, but a treatise on the end of the previous dispensation. Most of the ecclesiastical confusion which prevails would vanish if this record of the kingdom apostasy were left where it belongs, and all truth for the present based on Paul's written revelation, which deals with the same period of time, but deals with it from an entirely distinct standpoint. God's program is, some Jews, some gentiles; then Jews and gentiles alike.

Verses 6-26

6 Lystra seems to be the first place Paul preached without first proclaiming to the Jews in the synagogue, for it seems that there were not enough Jews to have a place of worship. Hence this is the first time the evangel is preached to the gentiles, apart from Judaism altogether. Here we reach the limit of his journey as well as the moral limits of the evangel. It has now broken through all barriers. From being preached to the "Jews only" ( Act_11:19 ) it has not only reached gentile proselytes and idolaters through the synagogue, but it has gone outside the pale and influence of Judaism, and won its way to the hearts of the far off foreigners.

8 The contrast between the ministries of Peter and Paul is reflected in their acts. The lame man at the gate of the temple ( Act_3:2-8 ) was near the dwelling place of God, the source of all blessing. The lame man of Lystra was far off. Neither had ever walked, but the former, picturing the privileged people of God, was carried by his friends. Even the manner of their salvation was different. Peter reached out his hand and lifted the lame man to his feet. Paul did not need to touch the Lystrian, for he leaped up and walked.

11 It was commonly believed among the ancients, that the gods visited the earth at times in human form, but more especially those places which were devoted to their worship. Lystra seems to have been under the protection of Zeus, for one of his priests resided before the city. Zeus was usually attended by Hermes, the messenger of the gods. Subsequent revelation suggests that, in a very real sense, the Lycaonians were not much mistaken in their estimate of Paul. He was indeed the messenger of the true God, visiting the earth for a time. The Greek gods were in reality demon spirits who had usurped the authority of the air, who, with Satan, are to be cast out of their heavenly habitations when the kingdom is set up. Paul, together with those who receive the grace which comes through him, will replace them and rule the celestial realms, as the body of Christ. So that the Lycaonians were not far wrong, and we may take their words as prophetic of the grace which God was about to reveal ( Gal_4:14 ).

15 In speaking to idolaters in Lystra and Athens, Paul does not appeal to the Hebrew Scriptures, for they knew nothing of God's written revelation. He appeals to them through God the Creator and Sustainer, as revealed in nature.

19 God has a way of giving his servants a vision of the end at the beginning, to sustain them in the trials on the way. Joseph knew God's purpose for him and was prepared for the pit and the prison, for he realized .that these led to the throne. So, we may well believe. God made known to the apostle Paul his purposes of grace for the nations long before Paul made them public from Rome. And what time would be so opportune as this, when the evangel for the first time is carried directly to the nations? Indeed, about fourteen years later, Paul seems to refer to his stoning at Lystra as the time when he received his greatest visions and revelations, which he was not allowed to publish until his kingdom ministry in Acts was brought to a close. Such a revelation must have been made in a setting calculated to reveal God's grace. And what occasion compares with this? Let us remember that Paul was stoned but once ( 2Co_11:25 ) and this by the gentiles just as soon as the evangel breaks through to them. The Jews reject the evangel and call down judgment. How dire must be the punishment due to these uncircumcised aliens for stoning the chosen vessel God had sent for their salvation! This is surely the opportunity demanded by grace to show its potency! They drag his body, battered and bleeding, outside the city, but his spirit flies far ahead to the paradise of the new earth, and soars into the heights of the third heaven. There he sees the despised, undeserving gentiles, who had stoned him to death, ruling the celestial realms as members of Christ's body and "blessed with all spiritual blessings among the celestials" ( Eph_1:3 ). Here we reach the summit of grace, the secret ( 1Co_2:7 ) which God had prepared for those who love Him. Though Paul was not really dead, it is well to note that, from this time on, he reckons himself and all believers as having died, and as living a resurrection life ( 2Co_1:9 ) .

Verses 27-28

21 The report in Antioch that God had opened the door of faith to the nations sums up Paul's first missionary journey. This is given out as something new, unknown before. It is evident that Antioch itself was composed partly of gentiles, but they had been proselytes of Judaism before the evangel was proclaimed to them. Many of the misconceptions as to the book of Acts, especially in regard to Pentecost and the ministry of the twelve apostles, would vanish if this fact were given the prominence it deserves. The twelve apostles did not reach out to the nations. Jews from the dispersion spoke to the proselytes. When Peter did this in the case of Cornelius, it was considered a grave breach by the majority in Jerusalem. Not till Paul and Barnabas' first missionary journey did the word go out to the idolaters. Before this the door was shut. The only way of access was through Judaism. Now it is open, and consists of faith, altogether apart from Jewish rites and ceremonies.

1 No sooner was the door of faith opened to the nations than the emissaries of Jerusalem tried to slam it shut. Paul had been reporting that salvation had been brought directly to the gentiles without the necessity of their becoming proselytes. Now the Judaisers come and insist that it is not sufficient to be a "proselyte of the gate," but they must become a "prosselyte of righteousness" and take upon themselves all the obligations of Judaism. The conflict was between faith and law, grace and works. The circumcisionists were perversely using in the interests of self-righteousness that which God had given for its cure. From Paul's account, given in his epistle to the Galatians, we find that these "false brethren" crept into the ecclesia at Antioch unawares, spying out their freedom in Christ Jesus, and determined to bring them into the bondage of the law of Moses. Besides being sent by the brethren at Antioch, Paul had a revelation which directed him: to go to Jerusalem and communicate his evangel, which differed materially from that of the twelve and the Judaisers, to those in authority in Jerusalem. He also took Titus along as a test case, because he was not circumcised ( Gal_2:1-5 ) .

6 Before this convention Paul took up the question privately with the more influential members of the Jerusalem ecclesia, especialiy with James, the brother of the Lord, and with the apostles Peter and John. Having convinced them that he had a special revelation for the

Uncircumcision they were able to influence the assembly, and thus he was able to check the growing opposition to his ministry in Jerusalem. In Judea the ecclesia of Christ was rapidly degenerating into a Jewish sect. It was called "the sect of the Nazarenes" by its enemies. They clung to the Mosaic law and ritual as fiercely as ever, and could not bear to consider anything which seemed derogatory to their ancient religion. Besides, they gave the traditions concerning social intercourse with the alien nations all the force of a divine command. Peter's course with Cornelius was not a direct violation of the law, though it may have involved the eating of that which was forbidden by Moses.

7 Peter here refers to Cornelius, and his words must be taken, not in the light of Paul's subsequent course, but as the Jews present would understand them. Peter's preaching to the nations was confined to proselytes in the land. Without that experience Paul would never have been able to convince Peter that God could deal with the nations in a way different from His dealings with the Circumcision. The case of Cornelius was specially designed to bridge the gap between the two ministries of Peter and Paul.

11 These are bold and noble words to be spoken by the chief apostle of the Circumcision in such an assemblage of Judaisers. These are Peter's last words in the book of Acts. Instead of conceding that the gentiles must be saved by means of the law and the ritual, through Judaism, Peter insists on the very opposite. The aliens are not to be saved like the Jews, but the Circumcision themselves are not saved by the law and circumcision, but by grace, even as the nations. We can hardly realize how astounding such a declaration would be in this assembly. It was not understood or heeded. Peter himself denied it by his acts soon afterward ( Gal_2:11-21 ). James, the brother of our Lord, though not an apostle, had by far the most influence in Jerusalem, especially with the Judaisers. Peter, who should have had the leadership, was afraid of him. If his wise and weighty words had been heeded all would have been well. But the legalists were too strong, and listened to James, their leader, the brother of the Lord according to the flesh, rather than to one who was not only one of His brethren in spirit, but had been trained and commissioned to lead His people. Peter's decision was in accord with the spirit and should have been obeyed. James' compromise was a concession to the flesh. Later, when the full truth for the present was revealed these decrees were abolished ( Eph_2:15 ).