Bible Commentaries
Acts 14

Verses 1-7

Act 14:1-7

PAUL AND BARNABAS AT ICONIUM

Acts 14:1-7

1 And it came to pass in Iconium—Paul and Barnabas were successful in preaching the gospel in Iconium; when they arrived there Paul and Barnabas both “together” went into the synagogue of the Jews. They took advantage of the assembling of the Jews to preach the gospel to them. As has been indicated Paul first went to the Jews with the gospel and then to the Gentiles. (Romans 1:16.) Paul had an advantage in that he knew the scriptures and was speaking by the Holy Spirit. By going into the synagogue he would not only reach the Jews, but would also reach the pious “proselytes,” and through them could contact other Gentiles. It is very likely that they went into the synagogue often, and “so spake” the word of God that “a great multitude both of Jews and of Greeks believed.” They “so spake” the truth in Christ; that is, spoke with such humility and conviction, with such earnestness and interest, that “a great multitude” of Jews and “Greeks” were converted. “Greeks” here may include both proselyte Greeks and heathen Greeks; it may include all others except Jews.

2 But the Jews that were disobedient—The Jews who disbelieved were the “disobedient” Jews who “stirred up the souls of the Gentiles” against Paul and Barnabas. To disbelieve is to disobey, and to believe usually means to obey. “Disobedient” comes from the Greek “apeithesantes,” and means “to be unwilling to be persuaded,” or to withhold belief, and then also to withhold obedience; they refused to allow themselves to be persuaded by the truth preached by Paul and Barnabas. They used their influence on the Gentiles against Paul and Barnabas; through these disbelieving and disobedient Jews the Gentiles were disposed not to hear the gospel, but to help persecute the preachers of the gospel.

3 Long time therefore they tarried there—The “long time” here may include several months; Paul and Barnabas spoke boldly “in the Lord,” or without fear they preached the gospel; though they had been threatened and knew that their preaching would provoke persecution, yet they did not yield to the opposition. God bore witness to the truth of the gospel by enabling them to perform miracles. The miracles which Paul and Barnabas were able to perform were God’s testimony to the truth that they had preached. Though the Jews stirred up the Gentiles against Paul and Barnabas, yet many were converted, even “a great multitude both of Jews and of Greeks believed.” (Verse 1.)

4 But the multitude of the city was divided;—When the gospel was preached some accepted and some rejected it; some were kindly disposed toward Paul and Barnabas, while others were bitterly opposed to them; the “multitude of the city was divided.” The very things which produced strong conviction in some stirred bitterness in others; the earnest man always stimulates others to earnestness, either of agreement or enmity. Here Barnabas is included “with the apostles,” though he was not an apostle in the sense that Peter, John, and Paul were. This is the first instance in the Acts that Paul is called an apostle. “Apostle” comes from the Greek “apostolos,” and means “one who is sent out.” Luke applies the word elsewhere in the Acts only to the twelve. Paul claimed to be an apostle, and equal with the other apostles. (Galatians 1:1 Galatians 1:16-18.) The common use of “apostolos” is found in John 13:16 and 2 Corinthians 8:23. Paul used the word and applied it to James the Lord’s brother Galatians 1:19); to Epaph- roditus (Philippians 2:25) as the messenger of the church in Philippi; to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5); and to Andronicus and Junias (Romans 16:6-7.) He even calls the Judaizing teachers “false apostles.” (2 Corinthians 11:13.) The two parties here were Christians and non-Christians; it is likely that the Christians were in the minority.

5-7 And when there was made an onset—Both Jews and Gentiles made an attack on Paul and Barnabas. “Onset” is from the Greek “horme,” and means “a rush or impulse”; the word is used only twice in the New Testament, here and in James 3:4. It is probable that no assault was actually made, but one was planned, and they were eager to carry it out. The rulers of the Jews and the magistrates of the city could not have participated in mob violence, and the plot to stone Paul and Barnabas seems to point to Jewish instigation for enforcing the punishment of blasphemy. Paul and Barnabas learned of the plot to stone them and went to Lystra and Derbe in Lycaonia; they preached the gospel in these cities and in other regions. Lystra was about eighteen miles south from Icon- ium, and Derbe was about twenty miles east of Lystra. This was a wild and desolate country; it was a region that was barren of trees; Lystra was the chief city. In these rural towns it seems that there were no synagogues, and Paul and Barnabas preached to the scattered Jews and to the heathen population.

Verses 1-28

Act 14:1-28

THE PROMISE IS FOR ALL:

LESSONS FROM THE BOOK OF ACTS

Notes For Lesson Thirteen:

The First Missionary Journey, Part Two

(Acts 14:1-28)

The first missionary journey continues with a series of eventful stops that illustrate both the power of the gospel and also the determined nature of the opposition to the church. This chapter also gives us a glimpse, as the mission concludes, of the kinds of steps that the missionaries took to ensure the spiritual foundations of the new congregations that they had helped to begin.

Barnabas and Saul (Paul) began their first great mission tour with stops on the island of Cyprus (which, as Acts 4:36 tells us, was where Barnabas was originally from) and in Pisidian Antioch back on the mainland. Their tour now continues in three more cities not far from Pisidian Antioch. This region also is not far from Paul’s home town of Tarsus.

Iconium - Ministry & Upheaval (Acts 14:1-7)

The stop in Iconium proved particularly eventful, though in many respects it was typical of the responses to the message of the gospel. The ministry in the town proved quite fruitful, but its success once more aroused opposition, and the apostles were fortunate to escape safely. Not only is the mixed result similar to that in many of their other mission stops, but even the methods used by those who oppose the gospel are frequently similar.

The ministry in Iconium (Acts 14:1-7) quickly produced positive results. Acts tells us that "a great number" of both Jews and Gentiles accepted the gospel. The apostles stayed a while in the town, while God confirmed their message through miraculous demonstrations. None of this prevented opposition, however, as their enemies began a campaign of slander against them. It is never pleasant to be the object of slanderous statements, which do great damage even when they are false. Yet it is a frequent tactic of those who oppose the gospel to poison others’ minds against those who teach the truth. In Iconium, they also formed a plan to stone Barnabas and Saul. Fortunately, the apostles were alerted to the plot and left the town, leaving behind a measure of controversy but also a new church full of persons who had gladly received forgiveness of their sins through the gospel.

For Discussion or Study: We have already seen several examples of the kinds of methods that hardened unbelievers used against Barnabas and Saul. What parallels might we find today? How can the apostles’ responses to these attacks help us as we face similar, though less dramatic, forms of opposition?

Tumult in Lystra (Acts 14:8-20)

The missionaries’ next stop proved, if anything, even more eventful. In the town of Lystra, the apostles used the Spirit’s power to heal a lame man, and the resulting enthusiasm went far beyond what Paul and Barnabas expected or wanted. The crowd wants to worship them, and thus the missionaries must first prevent this before they can proclaim the gospel of truth. This over-zealous response is a new problem, and an interesting contrast to the usual difficulties.

As Paul began their ministry in Lystra, he noticed a lame man listening to his talk, and performed a healing that soon had tumultuous consequences (Acts 14:8-13). Although Paul knew that the man was healed because he himself had the faith, and because God had the power, the crowd credits the power to the two human missionaries whom they can see. They go so far as to call them "Zeus" and "Hermes", which were the Greek names for the king of the gods and the messenger of the Gods, respectively. They also prepare to offer sacrifices to Barnabas and Paul, as a sincere but clearly misguided demonstration of respect.

This response can in large part be explained by an episode in Greek mythology that involved Lystra. According to myth, Lystra was once selected by the ’gods’ Zeus and Hermes for a visitation, but all of the citizens of Lystra failed to recognize them, except for one elderly couple, Philemon and Baucis. The gods accordingly blessed this couple and severely punished the rest of the town. Many residents of Lystra would have had this story in mind, and in fact, these two ’gods’ whom they now associated with Barnabas and Paul had been given special attention in the town’s worship, in hopes of being able to make up for the city’s earlier ’mistake’. Lest this seem quaint and silly to us, let us first consider all of the ridiculous worldly teachings and principles that we gullibly accept, and carry over into Christianity. Many believers in the living God cling to worldly expectations of blessing, worldly definitions of justice and truth, worldly styles of leadership, or worldly attitudes and behavior patterns, which they then try to reconcile with Christianity, to their own frustration.

So the two missionaries must combating this blasphemous worship of themselves (Acts 14:14-18). They try earnestly to present themselves only as humans who bring good news, not the good news itself. Contrary to the crude gods that the Greeks and Romans worshipped, whose interactions with humans were brutish and manipulative, the living God leaves his testimony quietly and lovingly, hoping that a few of us will open our eyes and see the things he has done to prove his love and concern. Persuading others of such principles is an extremely difficult task. Humans tend to worship human bodies, human activity, and human cleverness, and it involves a great adjustment of perspective to help them look beyond the obvious in order to see God’s hand at work.

With a little help from the Jews who had already opposed the gospel in Pisidian Antioch and Iconium, the crowd soon turns against the Christians (Acts 14:19-20). The enemies of the truth maintained a continuing campaign of hatred against the two apostles, and it succeeded most of the time. It is always much easier to arouse fleshly passions than it is to appeal to an audience with spiritual truths. In using spiritual weapons rather than fleshly means, Paul and Barnabas were accepting a disadvantage in worldly terms, but they did so because they knew it was right.

For Discussion or Study: How does the problem in Lystra differ from the other difficulties the apostles encountered? In what respects might it come from the same basic problem(s)? What spiritual disorders might we see that could be similar to this inappropriate worship?

Strengthening the Foundations (Acts 14:21-28)

After one more brief stop, Paul and Barnabas begin their return trip to Antioch. But before they go back, they make an extensive detour, revisiting the cities where new congregations have just begun. They take several steps to make sure that these churches build solid spiritual roots, so that they will be dependent on God, not on the humans whom God had used to begin them.

The last phase of this first missionary journey (Acts 14:21-25) included first a brief stop in the town of Derbe, which seems to have been one of the least eventful stops on their tour, and which brought a successful harvest for the gospel. After that, Paul and Barnabas returned to most of their past mission sites, to teach and encourage the new believers. It is worthwhile to take note of this emphasis on building a solid foundation. Further, the apostles do not return in order to flaunt their own authority, but rather they help these new congregations to establish their own spiritual leadership from within. They also set the example of prayer and fasting in connection with these new leaders, which encouraged the new Christians to keep their focus on their true leader, God.

After a trip lasting from a year and a half to two years, the missionaries finally return to Antioch (Acts 14:26-28). Even Luke’s brief description of the return emphasizes the mission’s focus on God’s will. Their enterprise had been committed to God from the beginning, and now they told of all that God had done, stressing his power and will, not their own. They then stayed in Antioch "a long time" before the controversy detailed in chapter 15 would again call them away.

For Discussion or Study: In what ways can we emulate the simple but important steps that Paul and Barnabas took to build foundations for the new congregations that God began through them? Make sure to take note not only of their outward actions, but also of the spiritual principles that these actions illustrate.

- Mark W. Garner, May 2002

Verses 8-20

Act 14:8-20

PAUL AND BARNABAS AT LYSTRA AND DERBE

Acts 14:8-20

8 And at Lystra there sat a certain man,—While Paul was speaking to some group, he observed “a certain man” who was crippled in his feet; he never had walked. It seemed that he was seated on the ground, but he was no beggar; he was one whose history from his infancy was known to the greater number who heard Paul speak. This case is very much like the lame man that Peter and John healed. (Acts 3:1-11.) Luke, the physician, gives a good description of the condition of this man. It would take a miracle to heal this man.

9-10 The same heard Paul speaking:—As there was no synagogue in Lystra, possibly Paul and Barnabas were speaking in an open-air meeting; this crippled man was in the audience and heard Paul speaking. Paul observed him and saw that he had sufficient faith to be cured. Here again we note that Paul, “fastening his eyes upon him” (see Acts 13:9), said “with a loud voice, Stand upright on thy feet.” Paul raised his voice so that everyone in the audience who was listening to him heard what was said; he attracted the attention of his hearers to this crippled man. It was a strange command to these heathen people to command one who had never walked to stand upon his feet. The man obeyed immediately and “leaped up and walked”; the Greek is “helato kai per iepatei,” which means “he leaped up with a single bound and began to walk.” The sudden leaping up and walking shows that Paul had power to cure the man; his healing was not gradual or continuous, but was immediate or instantaneous. He walked as a demonstration of the miracle of his healing.

11 And when the multitude saw what Paul had done,—The multitude was astonished when they saw this lame man leap up and walk, and “they lifted up their voice” and began to shout the praises of Paul and Barnabas in the “speech of Lycaonia.” It seems that Paul had been speaking in the Greek language, and now they spoke in their own language. It seems that neither Paul nor Barnabas understood this language, for it was not until the oxen and garlands were brought that they saw what the people meant; yet they understood Paul and Barnabas. “The speech of Lycaonia” was a dialect peculiar to Lycaonia. This shows that the gift of tongues did not give the apostles power to speak or to understand all dialects. The Lycaonians saw the healing; they rec0gnized it as supernatural; so they exclaimed: “The gods are come down to us in the likeness of men.” This shows that the natives were simple and idolatrous.

12 And they called Barnabas, Jupiter;—They called Barnabas, Jupiter, and Paul, Mercury; Luke assigns the reason for this that Paul was the “chief speaker.” Here Barnabas is mentioned before Paul. “Mercury” was the god of eloquence; the heathen mythologies abound with appearances of their deities in human shape; they said that Jupiter and Mercury wandered through the neighboring country of Phrygia. “Hermes” is the Greek name for Mercury, and “Zeus” is the Greek name for Jupiter. “Zeus,” the king of the gods, was of stately and commanding presence; there may be some hints as to Paul’s appearance in this incident.

13 And the priest of Jupiter—The statue, or the temple containing the statue, was outside the city gates; the statue of Zeus, or Jupiter, stood beside the approach to the city without the wall; the double gates leading into the city adjoined this temple. It seems that the procession came to the porch or outer door with the “oxen and garlands” in order to make sacrifice unto Paul and Barnabas. The “garlands” were placed on the oxen before they were slain; it was common with these heathen people to sacrifice bullocks to Jupiter and Mercury. The way the sacrifice was made was to cut the throats of the oxen and receive the blood in a vessel, and take the blood and pour it on the altar, and make a feast and eat the flesh.

14-16 But when the apostles, Barnabas and Paul,—Here Barnabas is mentioned first, and is called an apostle. It seems that on this occasion Barnabas received from the people the chief honor; hence, Luke places his name first; he is also called an apostle; though he was not an apostle in the sense that the twelve were, or even as was Paul, yet he was an apostle in the sense that he was sent out by the church at Antioch. When Paul and Barnabas heard and learned what the natives were about to do, they “rent their garments, and sprang forth among the multitude” and stopped their wild and heathenish custom. Paul and Barnabas were astonished that these natives should attempt to pay such hornage and worship to them. However, it gave them a splendid occasion to direct the worship to the true and “living God.” As they were worshiping, or about to worship, it becomes a fitting occasion to instruct them in the true worship. This Paul and Barnabas attempted to do. They declared unto them that they were just men, not gods, with “like passions” as other men. “Passion” comes from the Greek “pascho,” and means “to experience.” It is used here and in James 5:17; it means “of like nature” more exactly and affected by like sensations. After clearing their minds on this point, Paul and Barnabas began preaching Christ to them; they brought “good tidings,” or the gospel, to them. “Good tidings” comes from the Greek “euaggelizomenoi,” and means the same as “gospelizing” or “evangelizing.” We now have Paul’s preaching to the Gentiles free from any Jewish environment, and he makes the same line of argument seen in Acts 17:21-32 and Romans 1:18-23. “Living God” is put in contrast to idols or gods made of wood or stone; these idols are dumb and inactive, but the living God is active, for he “made the heaven and the earth and the sea, and all that in them is.” What a contrast between the God who created the heavens and the earth and the god that these heathens worshiped! God had been merciful to the people before Christ came, but now he wants all to know Christ; he permitted the people “to walk in their own ways,” but now they must follow the Christ who is the Savior of the world. For wise reasons God permitted men to see what they could and would do, and in this way become better prepared to receive newer light. Paul makes the same argument in Acts 17:30 in his speech at Athens. He also makes the same argument in Romans 1, 2, , 11. The ignorance and the sins of the Gentile world had been allowed to run their course, as the law of Moses had been allowed to do its partial and imperfect work among the Jews. Now they are to hear the gospel and be saved by it.

17 And yet he left not himself without witness,—Here again we have the outline of what is presented in Romans 1:19-20. God gave rains and fruitful seasons and blessed them through the natural laws; Paul recognizes God in the operation of natural laws. We should be able to see the hand of God in nature; “the heavens declare the glory of God; and the firmament showeth his handiwork.” (Psalms 19:1.) The “living God” was not like Jupiter, but during all this time attracted men by his graciousness toward them; the goodness of God was still attracting them to see his larger and richer goodness in the gospel of Christ.

18 And with these sayings scarce restrained they—We have only a brief outline of the speech that Paul made; he had a difficult task in keeping these natives from making their sacrifices; it had been a hard thing to do, but finally Paul and Barnabas won and the natives left off their worship which they had planned to give Paul and Barnabas. No mention is made here of the success that Paul and Barnabas had at Lystra. Among the more conspicuous converts were the devout Jewesses, Lois and her daughter Eunice, and the young Timothy. (2 Timothy 1:5.)

19 But there came Jews thither from Antioch and Iconium:—These enemies of Paul and Barnabas came a distance from eighty to a hundred miles; this shows how determined they were to persecute Paul and Barnabas and to keep people from accepting the truth. The opposition aroused against a man or a cause is sometimes proof of his power or the power of the truth. The intense opposition here bears evidence of the force of the truth as preached by Paul and Barnabas. Men do not stone dead trees for their fruit, or arm themselves against weak cowards, or grow excited over a weak opponent. These Jews came and “persuaded the multitudes” to stone Paul. What a contrast! At one time they are about to worship Paul and Barnabas as gods, but at another time they are ready to stone them to death. Popular feelings cannot be relied upon. The sudden change of feeling here is as startling as that which transformed the “Hosannas” of the multitude at Jerusalem into the cry of “Crucify him.” (Matthew 21:9 Matthew 27:22.) They fell upon Paul and stoned him and “dragged him out of the city, supposing that he was dead.” The manner of punishment, stoning, shows that the punishment was planned by the Jews; they were eager to satisfy themselves that they were inflicting punishment on a blasphemer; stoning him to death, and casting him out to be buried with the burial of lower animals, or his flesh to be consumed by dogs and vultures. It was an instance in Paul’s life that he mentioned later. (2 Corinthians 11:25.) The sufferings endured at Lystra stand out at the close of his life, in the vista of past years, with a marvelous distinctness. (2 Timothy 3:11.)

20 But as the disciples stood round about him,—The disciples followed the mob as it dragged the body of Paul out of the city. Perhaps they were going to give his body a decent burial. It may be that Lois, Eunice, and Timothy were all present weeping over the supposed dead body of Paul, but as they stood around Paul rose up “and entered into the city.” We do not know how Barnabas escaped being stoned; he may not have been present when they attacked Paul. But the next day Paul and Barnabas left Lystra and went to Derbe. This was a distance of about twenty miles southeast from Lystra. This journey must have occupied several hours, and was a difficult journey for Paul in his present condition.

Verses 21-28

Act 14:21-28

THEIR RETURN TO ANTIOCH IN SYRIA

Acts 14:21-28

21 And when they had preached the gospel to that city,—Derbe was not so large a city as Lystra, and after Paul and Barnabas had evangelized in that city, they were ready to return or go elsewhere. It seems that they were not disturbed by the Jews at Derbe; neither do we know how long they remained in Derbe. They are now at the end of their first missionary tour and are ready to return. Derbe was the frontier city of the Roman Empire ; the shortest route from Derbe to Antioch in Syria would have been to have gone by land through Cilicia and visited Tarsus, Paul’s native city, and on through the kingdom of Antiochus to Antioch, but they chose to return and visit the churches that they had established. So they “returned to Lystra, and to Iconium, and to Antioch” in Pisidia.

22 confirming the souls of the disciples,—“Confirming” is from the Greek “episterizontes”; it is used here and in Acts 15:32 Acts 15:41. Each time the word is used in Acts it has reference to the churches. It means to make more firm, to give additional strength. The churches were encouraged “to continue in the faith,” which means that they were to remain steadfast. “The faith,” as used here, comes from the Greek “tei pistei,” and means more than trust or belief; it may have the meaning of the entire gospel. These new converts were from heathenism, and were persecuted ; some family ties had been broken, social ties severed, and they were in need of encouragement. So Paul exhorted them that “we” must endure great tribulations in order to enter “into the kingdom of God.” The new converts were thus warned of the persecution and tribulation that would befall them. Paul here recognizes that “the kingdom of God” had been established and that these Christians were in it.

23 And when they had appointed for them elders in every church,—Here it seems that Paul and Barnabas had established churches at the different places where they had preached. “Church,” as used here, means the local congregation. The congregations needed some form of organization; hence, elders were appointed. The rulers in these little groups of disciples were “elders” or “bishops.” “Elders” here is from the Greek “presbuter ous.” It means here men of age and dignity; these leaders were selected from the elderly men who presided over the assemblies, and managed the affairs of the church. “Elders” is the term used in speaking of Jewish communities, while “bishops” is the term applied in speaking of Gentile communities. The solemn duties and responsibilities were impressed upon them by prayer and fasting; in this way they were commended “to the Lord, on whom they had believed.” It seems that this was done in the public assembly where the prayers were offered. To be “commended” to the Lord was to be entrusted with the responsibilities of carrying on the work of the church, which was the work of the Lord. They had trusted the Lord in becoming disciples, and now they are entrusted with the Lord’s work. It should be noted that the “elders” were appointed in “every church.” There was a plurality of elders in each church; this is the New Testament order. Nothing is said about the mode of “appointing” the elders. The word “appointed” is from the Greek “cheirotoneo,” and originally means to “extend the hand”; “cheir” means hand, and “teino” means “to stretch”; hence, the original meaning was to stretch forth the hand, to vote by show of the hands; finally it came to mean to appoint with the approval of an assembly, and then to appoint without regard to choice. Various interpretations have been given to this; writers and commentators who favored the Episcopal form of church government have said that it meant the imposition of hands to set the persons apart for the office of elders; those who favored the Presbyterian form of government have said that it meant to select and set apart men that may have been previously elected or chosen by the members; those who favored the Congregational form of church government have held that it implied a selection of officers by the members. Since the New Testament does not tell us how the elders were appointed, it seems that any method which promotes unity and does not violate a principle may be used.

24-26 And they passed through Pisidia,—It seems that they returned by the same route that they had traveled in reaching these points. Antioch was in Pisidia. After leaving Antioch on their return, they passed through Pisidia and into Pamphylia. They preached in Perga; they retraced their steps until they came to Perga; here they halted. It was the place where John Mark had left them, and on their first visit we are not told that they preached in Perga. We are not told what success they had in Perga at this time. On their return journey, instead of taking ship at Perga, they crossed by land to Attalia; this was a seaport of Pamphylia, and from here they sailed to Antioch in Syria, “from whence they had been committed to the grace of God for the work which they had fulfilled.” Luke, the historian, does not record any of the events that took place from the time that they set sail from Attalia until they arrived at Antioch in Syria. They had accomplished the work to which they had been consecrated; they are now back at their starting point and ready to give a report of their work.

27-28 And when they were come, and had gathered the church together,—When they returned to Antioch the church was gathered together; that is, the church assembled to hear the report that Paul and Barnabas had to make. They had many experiences to rehearse; Paul could tell them about the persecution and suffering that he had had to endure. In the report they gave God praise for all that had been done; “they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles.” After reporting what God had done with them in converting the Gentiles, “they tarried no little time with the disciples” at Antioch. We do not know how long they remained at Antioch. It seems that they left Antioch about A.D. 44 or 45, and it is estimated that they were gone on the first tour two or three years. We know that they were back in Jerusalem in A.D. 50; hence, they must have remained in Antioch “no little time,” or about two years.

SUMMARY OF PAUL’S FIRST JOURNEY

Distance from Antioch in Syria to Seleucia, sixteen miles by land; Seleucia to Salamis, ninety miles by water; Salamis to Paphos, one hundred fifty miles by land; Paphos to Perga, one hundred fifty miles by water; Perga to Antioch in Pisidia, one hundred miles by land; Antioch in Pisidia to Iconium, sixty miles by land; Iconium to Lystra, eighteen miles by land; Lystra to Derbe, twenty miles by land; total distance, six hundred four miles.

Of the six hundred four miles from Antioch in Syria to Derbe two hundred forty miles were made by water. The return journey was about the same distance, which would make twelve hundred eight miles; this was a long journey at that time with the ancient modes of travel. Paul and Barnabas had traveled the twelve hundred eight miles and had established more than half a dozen churches within the two or three years that they were gone on this journey.

Questions on Acts

By E.M. Zerr

Acts Chapter 14

• · Who are "they" of verse one?

• · How came they in this city?

• · Into what building did they go?

• · What races could be found in there?

• · State the effectiveness of the preaching.

• · Which race led out in opposition?

• · To whom did they make their appeal?

• · With what success?

• · Did this shorten the stay of the preachers?

• · In what manner did they speak?

• · How did the Lord demonstrate his approval?

• · State condition of the city as to unity.

• · Why the word "apostle" in the plural?

• · What classes made an assault upon them?

• · Did they accomplish their purpose?

• · How did the apostles avoid being taken?

• · What did they do in this territory?

• · What unfortunate person was found at Lystra?

• · State his attitude toward Paul’s preaching.

• · What was he told by Paul to do?

• · Describe his reaction to the command?

• · Was the reaction of the people favorable?

• · What beings did they say had come among them?

• · From what region would such come?

• · Was their devotion sincere?

• · Who prevented the sacrifice attempted?

• · What classification did Paul claim with them?

• · How should his preaching affect their practice?

• · State the one origin of all things.

• · Did God permit all nations walk in their own ways?

• · Without what did he not leave himself?

• · In what did this consist?

• · Did heathen have this witness?

• · State affect of Paul’s speech.

• · From where did Paul receive his next persecution?

• · Had he ever been in those places?

• · What could they have against him?

• · Tell what they accomplished with the people.

• · Why or when did they draw Paul out of the city?

• · Does the writer say he was dead?

• · Did any inspired man ever say he was dead hcre?

• · As the disciples stood round what did Paul do?

• · To what place did he go?

• · Was he afraid to preach at this place?

• · What shows his experience at Lystra did not hinder?

• · Tell what they did for the souls of the disciples.

• · Exhorting them to what?

• · How enter into the kingdom of God?

• · What did they ordain?

• · How generally were they provided?

• · Note whether one or more were provided.

• · To whom were they commended?

• · After this what did the apostles do?

• · At what place did they end this journey?

• · What importance was attached to this place?

• · After arriving what meeting did they call?

• · What did they rehearse?

• · Tell what special report they made.

• · What would give this fact unusual interest?

• · Tell what is said concerning their stay here.

Acts Chapter Fourteen

Ralph Starling

In Iconium troubles continued,

But many believed both Gentiles and Jews.

Long time they were able to preach the Word,

But many of the city were not of one accord.

Feelings between Jew and Gentile worsened.

Conditions for the apostles became uncertain.

With the assaults and threats to stone them,

They fled to the cities o Lyconia.

At Lystra they met a man crippled from birth.

Paul saw he was a man of real worth.

Having heard Paul he had faith to be healed.

Paul, said, “stand up” and it was a done deal.

The people said they were Gods like men.

Oxen and Garlands were brought to sacrifice for them.

The apostles rent their clothes and explained,

But the people could hardly be restrained.

Jews from Antioch and Iconium had Paul stoned,

But he survived and continued to travel on.

They visited the saints in several cities,

Exhorting and appointing Elders kept them busy.

After visiting more cities they returned to Antioch.

Reporting the door of the Gentiles had been unlocked,

And the work they had been sent to fill

By God’s grace they had fulfilled.