1, 2 Iconium was a city nearly one hundred miles southeast of Pisidian Antioch. As their custom was Paul and Barnabas entered the synagogue and at Iconium found an audience eager to hear the gospel; Paul was never ready to give up on his Jewish brethren. A great multitude (hoste polu) or many of both Jews and Greeks believed; Luke does not say how many. Paul still wanted to offer his brethren (the Jews) the opportunity to hear the gospel so he went to the synagogue. Had the missionaries gone to the pagan temples, they would have had a Greek audience but no Jews to hear their message. The Greeks would go to the synagogues, but the Jews would not go to pagan temples. The unbelieving (apeithesantes), disobedient or unpersuaded Jews began to stir up the Gentiles and poison (ekakwsan), vex or evil affect their minds against Paul and Barnabas. The unbelievers in Iconium did exactly what the unbelievers did in Antioch (13:50); they stirred up (epegeiran) or incited the people. As the missionaries' preaching had done in Antioch of Pisidia, the people became polarized. Iconium became a smoldering cauldron which was to eventually burst into flame.
3 A long time, therefore, abode they speaking boldly in the Lord, who gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the city was divided; and part held with the Jews and part with the apostles.
3, 4 The Holy Spirit led the missionaries to abide for some time (ikanon chronon), a long season or a few months in Iconium. They again spoke out boldly or courageously; God continued to witness His grace through them. He also gave them power to work signs and wonders to enhance or increase the audience; He had done the same at the hands of Stephen earlier (6:8). The miracles during New Testament times were for the purpose of gathering an audience and to demonstrate that the workers of miracles were from the Lord (2:43; 4:29, 30; 5:12). When the New Testament was completed, it was no longer necessary for miracles to demonstrate that a worker was from the Lord. If his work and teaching measured up to the word of God, then he could be said to be from God. The preaching of God's word always divides; Matthew 10:34 says, "Think not that I am come to send peace on the earth; I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law." Some hear the word of God and believe; some hear it and are condemned. Part of Paul's congregation gravitated to him and part of them were against him.
Luke uses the word "apostles" in reference to Paul and Barnabas. This was a word previously reserved for the Twelve whom Jesus called during His personal ministry. The next in line to claim the title was Paul; he and Barnabas were commissioned by the church at Antioch to proclaim the gospel to the Gentiles. Of course, it can be used in a wider sense of others sent out by the various churches. The word means "one who is sent." Missionaries are sent out or commissioned to do certain tasks when led by God's Holy Spirit.
5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6 they were aware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about; 7 and there they preached the gospel.
5 - 7 An assault (horme) or hostile movement arose against the missionaries; their opposition which included Gentiles, Jews and the rulers of the city conspired to despitefully use them (hubrisai) or to reproach them to the point of stoning them. Opposition to the gospel makes strange bedfellows because of the offense of the cross. After all, the gospel message of the cross is "...unto the Jews a stumbling block, and unto the Gentiles foolishness; but unto them who are called, both Jews and Greeks, Christ is the power of God unto salvation" (I Corinthians 1:23, 24). The missionaries were bold but not foolish; their flight was an act of prudence and not cowardice. "It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God" (Robertson, p. 207). When they were aware (sunidontes) or privy to the irrational behavior of the conspiracy, the missionaries left, but not before they had left a large number of converts who must have become a nucleus for a church. They fled to Lystra and Derbe, quiet provincial cities somewhat off the beaten path, in the surrounding (perichoron) region. Lystra was about twenty miles from Iconium and Derbe was another sixty miles. But their fleeing away (katephugon) did not stop them from preaching; everywhere they went they continued to preach the word of God. The enemies of the gospel may prevent the missionaries from preaching in one place, but they can not keep them from preaching in another place. Lystra was the home of Lois, Eunice and Timothy (Acts 16:1,2; II Timothy 1:5) who were saved probably on Paul's first missionary journey to the area.
Nothing is said about Paul and Barnabas visiting a synagogue or preaching in one there; one is led to believe that there was only a small Jewish population in the city. Evidently Paul began preaching in the market place, an open air-theater or some other place of public resort. "Whenever God directs his ministers and missionaries to speak boldly in his behalf, the forces of Satan try to interfere and create opposition to them and to the Word. Ministers are harassed, ridiculed, and mocked not only by the world but sometimes by members of the church. In spite of the difficulties God's servants face, God's grace is sufficient. He sustains them in their task" (Kistemaker, pp. 509, 510).
In the midst of opposition,
Let them trust, O Lord, in Thee;
When success attends their mission,
Let Thy servants humblest be.
Never leave them
Till Thy face in heaven they see.
--Thomas Kelly
Verse 7 says, "And there they preached the gospel." "A new and characteristic incident in the life of that sweet singer of Israel, Miss Havergal, comes to light in the recently published autobiography of her sister. The former was conversing with a minister who was not disposed to press home the gospel message. 'Oh, why don't you preach the gospel of Christ?' she exclaimed. 'My congregation are well educated and well acquainted with the truths of salvation; if they were Zulus, I should preach differently,' was the reply. 'Then let me be a Zulu next Sunday,' was the rejoinder, 'and just preach at me.' A real gospel sermon was the result. It might pay a minister now and then to imagine some Zulus among his auditors, and prepare his sermon accordingly" (B. I. Vol, XXXVIII, pp. 382, 383).
8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from birth, who never had walked. 9 The same heard Paul speak; who, steadfastly beholding him, and perceiving that he had faith to be healed, 10 said with a loud voice, Stand upright on thy feet. And he leaped and walked.
8 - 10 At Lystra there was an man who had a congenital (koilias) or from birth deformity who was sitting there (ekatheto); he had never (oudepote), or not even once had he walked around (periepatesen). "This man was 'no mendicant pretender,' for his history was known from his birth" (Robertson, p. 208). Although the cripple man was helpless or powerless (adunatos), he was not hopeless. "A twofold human assistance was afforded his faith. The first was the electrifying eye contact through which the apostle radiated the faith of his own living soul to the dormant soul of the cripple, thereby awakening and inspiriting him to life and hope. The second consisted in the apostle's authoritative command, most probably given in the name of the Lord Jesus..." (Carter and Earle, p. 197). Paul, when he saw the faith of this man, looked steadfastly upon him (atenisas) or gave him strict and undivided attention, and proceeded to heal (sothevai) or save him. The word sozo is translated save, preserve or deliver from sickness. Of the 111 times sozo is found in the New Testament, 94 times it is translated "save." So the man was healed physically and spiritually. In the Book of Acts, as well as in the Gospels, it should be noted how regularly faith is emphasized as a condition of receiving both physical and spiritual healing. Paul said to him with a loud or raised voice (megale phone) or shouted to him, "Stand (Arise) upright (erect) on thy feet." When God healed him and saved him, he leaped up (elato) or sprang up and walked around. Luke could have learned the details of this incident from Timothy who may have witnessed it and who was converted during Paul's stay here (16:3) .
11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. 12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.
11, 12 Those who saw the miracle were so taken aback they wanted to make Paul and Barnabas into gods. They shouted, as a single voice, in the language of Lycaonia that the gods have come down (katebesan) or descended in the likeness of (omoiothentes) or resembling man. They wanted to name Barnabas, Jupiter (Dia or Zeus) and Paul, because he was the chief spokesman (egumenos to logou) or leader of the word, Mercurius (Ermen or Hermes). Our word 'hermeneutics' which means the science of interpretation comes from the word Hermes, the spokesman for Zeus. Zeus and Hermes, father and son, were two of the most prominent Greek gods; their counterpart in the Latin are Jupiter and Mercury. Although the Lycaonians could speak Greek, when they became excited they spoke in their native tongue. That the people shouted in the language of Lycaonia may explain why Paul and Barnabas were not immediately aware that the people had planned to honor them as pagan gods, or that they planned to sacrifice to them and to worship them.
13 Then the priest of Jupiter, whose temple was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people; 14 which when the apostles Barnabas and Paul, heard of, they tore their clothes, and ran in among the people, crying out, 15 and saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, who made heaven, and earth, and the sea, and all things that are in them; 16 who in times past allowed all nations to walk in their own ways.
13 - 16 Before Paul and Barnabas were sure what was taking place, the priest of Jupiter had brought out oxen (taurous) or bulls laden with garlands (stemmata) or fillets (bands) to make a crown at the gates of the city to perform a religious rite of worship to the missionaries. When the missionaries were shocked and aware of what was being done, they tore (diarrexantes) or ripped their clothes from the neck in front down toward the girdle in horror and ran in among the people, and Paul began crying out (kraxontes) or crying aloud. Paul literally began preaching a sermon (he begin gospelizing them - they were not gods but evangelists) stating that he and Barnabas were men just like the Lycaonians (homoiopatheis meaning 'of like passion' or 'subject to the same human limitations' as they), and they should turn from (epistrephein) or repent of their vanities (mataion) or empty, foolish worship of pagan gods. He wanted to preach to them about the One true and living God, the Creator of the universe and all things. The gods of the Lycaonians were dead, lifeless imaginations, (turn from Zeus and Hermes who are dead), but the Creator of the universe is truly the Living God. Paul probably quotes from Exodus 20:11 and Psalm 146:6 - "...the Lord made heaven and earth, the sea, and all that in them is...who keepeth truth forever." Jehovah God may have in times past (rapochemenais) permitted (eiasen) or allowed nations to go their own way as He progressively unfolded His plan of redemption, but Paul is about to show his hearers that He is a God Who demands worship because He is a God of goodness.
Since the pagans were unacquainted with Old Testament Scriptures, Paul did the next best thing. He appealed to the universal rational knowledge of the Creator God and the conscience of man. He would later write to the Romans (1:18 - 21), "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness, because that which may be known of God is manifest in them; for God hath shown it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse; because, when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened."
17 Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. 18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.
17, 18 Jehovah God has manifested Himself in ways which many people call nature as though it were a god. The very events in nature prove that there is a Creator God behind all things. He has witnessed to nations by doing good (agathourgon), by giving rain (hutous) from heaven, by governing the fruitful (karpophorous) or bountiful crops each year filling their hearts with food and gladness (euphrosunes) or joy. Jehovah God provides in His Providence everything the people need to reap harvests of crops and food for their sustenance. The psalmist wrote of God's witness in nature in Psalm 19:1 - 3, "The heavens declare the glory of God, and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech or language, where their voice is not heard." In spite of the missionaries' message and their seeking to direct worship to Jehovah God, the missionaries had trouble restraining (katepausan), hindering or stopping completely the people from worshiping and sacrificing to them.
Since Paul's message to the pagans was unique, it may be analyzed as follows: (1) the vitality of God - a living God (verse 15); (2) the creatorship of God - who made the heaven and the earth and the sea, and all that in them is (verse 15b); (3) the mercy of God - who in the generations gone by suffered all the nations to walk in their own ways (verse 16); (4) the revelation of God - and yet he left not himself without witness (verse 17a); (5) the providence of God - he did good and gave you from heaven (verse 17) (Carter and Earle, p. 199).
19, 20 Satan does not rest when God's word is being preached and God is being glorified. "Like persistent bloodhounds on the trail of a criminal, the Antioch and Iconium Jewish enemies of the Gospel of Christ trailed Paul and Barnabas to Lystra where they took advantage of the half-civilized, fickle Lycaonians whose minds were poisoned and perverted and whose emotions they inflamed to violent action against the apostles of the Lord" (Carter and Earle, p. 200). Men from Antioch and Ionium arrived on the scene and persuaded (peisantes) or brainwashed the people, just as the chief priest and elders had persuaded the people to ask for Barabbas and destroy Jesus (Matthew 27:20). They proceeded to stone Paul and dragged (esuron) his unconscious body out of the city because they thought he was dead (tethnekenai). In II Corinthians 11:24, 25, Paul wrote of some of his persecutions, "Of the Jews five times received I forty stripes, save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep..." One can suppose that Paul referred to the stoning in Lystra in this passage?
The mob returned to the city; outside of the city as Paul's followers stood around him, God raised him up and provided a place in the city where he rest and recuperate overnight. "It must have been a dramatic moment. Weeping disciples standing around the prostrate form of the preacher who had led them to Christ, who lay in a bloody heap, bleeding profusely from many wounds. Suddenly he stirred, opened his eyes, looked about him, was helped to his feet by many willing hands and the little group returned to the city" (Yeager, X, p. 184). Nothing less than a miracle had taken place. Whether Paul was really dead or badly beaten in the stoning cannot be readily determined, but whether he was dead or not, it was a miracle that he survived the stoning and was able to arise and make a journey to Derbe the next day. It was nothing short of a miracle and almost unbelievable.
"In that sorrowing circle of friends stood, probably the youthful Timothy, the apostle's destined associate in so many future labors and perils" (Hackett, p. 168). These willing hands were the men and women who had been won to the Lord by this missionary's preaching. Some months later when Paul wrote to the Galatians (6:17) he may have referred to this incident of stoning, "...I bear in my body the marks (ta stigmata) of the Lord Jesus." Were these marks (the scars) caused by stoning at Lystra? The next day Paul and Barnabas left Lystra and departed to Derbe, a city about twenty miles to the east. Nothing is said about the reception that Paul and Barnabas received at Derbe, but doubtless Gauis was one of their converts (20:4). Derbe was as far eastward as the missionaries journeyed, from Derbe they retraced their steps. Had they chosen to do so, or if the Holy Spirit had led them, they could have continued eastward for about 150 miles and have come to Paul's hometown of Tarsus and thence a few more miles to Antioch in Syria. It probably would have been an easier journey by far than the one they took.
One is reminded of the fickleness of the crowds, one day they wanted to make Paul and Barnabas gods, the next day they stone Paul as if he were a felon. This same gospel writer recorded something similar when the Jerusalem crowd with their loud voices first acclaimed Jesus as King by shouting,"Hosanna," and then within a few days demanded his execution, "Crucify Him" (Luke 19:37 - 40; 23:23). Like Jesus, Paul remained unmoved. His steadfastness of character was upset neither by flattery nor by opposition (Stott, p. 233).
21 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 22 confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
21, 22 After preaching and teaching for some time, the missionaries went right back to the city where Paul had been stoned, and to Iconium and to Antioch, where he had barely escaped a stoning. Ramsey suggests that new magistrates had now come into office in the cities where they had been driven out earlier (Longenecker, p. 438). This might be true, however, the Jewish communities remained the same; they were some of Paul and Barnabas' worst enemies. They showed real courage and consecration; they put the needs of the saints ahead of their own safety and selfish interests. As they preached and taught they also performed the work of a pastor confirming (episterixontes) or strengthening the souls that had been saved previously and exhorted the saved to continue (emmenein) or remain in the faith. "These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out...They needed the right understanding of persecution as we all do" (Robertson, p. 216). He also informed that they were to suffer tribulation (thlipheon), trouble or persecution but such was the lot of all who would enter into the kingdom of God. On the return trip to Lystra, Iconium and Antioch the work of the apostles consisted of four things: (1) confirmation, (2) exhortation, (3) organization, and (4) commendation.
What did Paul mean by the statement, "...we must through much tribulation enter into the kingdom of God?" "Wouldest thou thyself become mature in Christ, a ripened and ready Christian, glorifying Him largely, and bearing witness to Him with power? Oh refuse not, pass not by, the cup of tribulation; learn obedience from the things which thou has suffered; be thou made perfect through sufferings" (B. I., Vol. XXXVII, p. 413).
"The path of sorrow, and that path alone,
Leads to that land where sorrow is unknown."
23 And when they had ordained elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. 24 And after they had passed throughout Pisidia, they came to Pamphylia.
23, 24 They even ordained (chirotonesantes) or laid their hands on elders (presbuterous) in every church and after praying and fasting, they commended (parethevto) them to the Lord their Savior. These elders may not have been the most ideal men for the service, but they were the only ones available and they were chosen from the membership in each instance, men who knew local customs and problems. "The authority (to ordain) is vested in the church, not in the individual, since it is believed that the local churches are the safeguard against the introduction of unscriptural doctrines and policies. To the extent that that is true, modern ordinations are valid, because in keeping with the original purpose, viz. to maintain the purity of the faith 'once delivered' (Jude 3) (Yeager, X, p. 189).
25 And when they had preached the word in Perga, they went down into Attalia, 26 and from there they sailed to Antioch, where they had been commended (or recommended) to the grace of God for the work which they fulfilled. 27 And when they were come, and had gathered the church together, they reviewed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode a long time with the disciples.
25 - 28 After preaching the word in Perga, they journeyed down to Attalia a seacoast town and sailed to Antioch in Syria. Antioch, the home church, had recommended (paradedomenoi) or committed to them originally to the grace of God's Holy Spirit; they had fulfilled their mission. At the homecoming services they gathered the entire church together and reviewed (anaggellon), related or rehearsed what God had done for them and how the gospel had been preached to the Gentiles because God had opened the door of faith (thuran pisteos) to them. They made it abundantly clear that the Gentiles were to be included in God's plan of salvation just the same as the Jews. They remained (dietrobon) or abode for some time or many days in Antioch. What a story they must have told? It is expected that they majored on what God had done for them and through them, and not what they had done. Although they had suffered persecution and were weary in body, they must have rejoiced at the fellowship of their home church. They had traveled by ship and by foot nearly one thousand miles.
This council at Jerusalem was an epoch-making event. During the conference it was decided that it was not necessary that the Gentile become Jews before they could be saved. Bruce calls the conference "...an event to which Luke plainly attaches the highest importance; it is as epoch-making, in his eyes, as the conversion of Paul or the preaching of the gospel to Cornelius and his household" (p 298). False teachers have plagued the Lord's church from its beginning and throughout its history. Satan and his emissaries have sought to destroy the church's power and to corrupt its proclamation of the gospel.
1 And certain men who came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When, therefore, Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
1, 2 In the church at Antioch there were two diametric philosophies that were being taught. The Apostle Paul was teaching that anyone, whether he was a Jew or a Gentile, could be saved by grace through faith - plus nothing and minus nothing. The other group, we are not told who they were, led by some Pharisiac Judaizers were saying that in order for the Gentiles to be saved they must first of all become a Jew; that is, new converts must be circumcised and keep the law. This doctrine was what the Pharisees had taught for centuries. It completely negated the work of Christ on the Cross; God's Son might as well remained in heaven.
These certain men (see: Galatians 2:11, 12) according to Schaff were Christians in name, but narrow-minded and narrow-hearted Jews. They were scrupulous, pedantic, slavish formalists, ritualists, and traditionalists of the malignant type. Envy and jealousy was mixed with their religious prejudice. They got alarmed at the rapid progress of the gospel among the unclean Gentiles who threatened to soil the purity of the church (Goodwin, p. 51). They had gone out from the church in Jerusalem without church authority (Acts 15:24). This caused dissension (staseos) or an insurrection in the church, and there was a disputation (zeteseos) or questioning among the church members. Paul and Barnabas stood up to the Judaizers. Whereupon the church delegated to Paul and Barnabas to the task of going to Jerusalem and consulting with the apostles; Titus went with them (Galatians 2:1, 3) as a test case or a living specimen of what the Spirit of God could accomplish without circumcision. Most writers think that Galatians 2 has reference to this same Jerusalem Council from Paul's perspective. Paul wrote in Galatians 5:3, "...I testify again to every man that is circumcised, that he is a debtor to do the whole law."
Unfortunately conflicts arise among church members as well as others. Controversy is often the result of a misunderstanding. "Some time ago I went down to the Lookout Mountain, and an old resident said to me,'Our soldiers fought bravely up there above the clouds; but sometimes the mists were so heavy that they could not distinguish friends from foes. And struck at each other'." (J. M. Buckley in the Biblical Illustrator, Vol. XXXVIII, p. 424). Of course, the controversy between the Christians of the first century was of a great importance. Their decision has effected Christianity down through the years. If the decision had gone the other way Christianity would have been profaned and Christ would have died in vain.
3 And being brought on their way by the church, they passed through Phoenicia and Samaria, declaring the conversion of the Gentiles; and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received by the church and the apostles and elders, and they declared all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees, who believed, saying that it was needful to circumcise them, and to command them to keep the law of Moses.
3 - 5 Paul and Barnabas were sent out (propemphthentes) or brought on their way by the church at Antioch, and as they journeyed the 250 miles, perhaps taking two or three weeks, they traveled directly south down the coastline of the Mediterranean Sea visiting in the towns in Phoenicia and Samaria. They did the natural thing as they went; they preached the gospel and declared that many Gentiles had been saved (epistrophen) or converted, thus building up support as they went on their way. Their message was received with excitement and great joy; "it must have been a moving scene as the veteran warriors of the cross related their struggles and triumphs for the cause of Christ" (MacArthur, II, p. 63). One can be sure that the missionaries reported the establishment of churches in Salamis, Paphos, Antioch in Pisidia, Iconium, Lystra, Derbe and Perga. Furthermore, as they met with the Christian brethren in Jerusalem, they were well received and declared to them that the Gentiles had received the gospel as well as the Jews. But in the Jerusalem church there was also a segment who rose up and declared that for the Gentiles to be saved, they must be circumcised and keep the law of Moses. So there was a group in the Jerusalem church just like the group in the Antioch church.
6 And the apostles and elders came together to consider of this matter. 7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should have the word of the gospel, and believe. 8 And God, who knoweth the hearts, bore them witness, giving them the Holy Spirit, even as he did unto us; 9 and put no difference between us and them, purifying their hearts by faith. 10 Now, therefore, why put God to the test, to put a yoke upon 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, even as they.
6 - 11 So the apostles and elders assembled (sunechthesan) or came together to consider the report of Paul and Barnabas. There was disputing in the Jerusalem church, and Peter rose up and delivered a speech, one wonders how he could have been quiet as long as he had. Although the church did not have in hand the New Testament; they did have assembled some of those who would write books of the New Testament later, such as Matthew, John, Mark and Peter. What better defense could Paul and Barnabas have? Peter's message in a nutshell was - if God had saved the Gentiles without them undergoing the rite of circumcision, who were they to oppose God? If God wanted to save the Gentiles, that was His business. Furthermore, Peter asked the Pharisees why they wanted to burden the Gentiles with the yoke (zugon) of slavery which the Jewish fathers were not able to bear? God had saved Gentiles under Peter's preaching (Cornelius - Acts 10); He had saved Gentiles over all of southern Galatia without a show of difference (diekrinen) or partiality. Even the Gentiles had received God's Holy Spirit; who can doubt that God saved them? God knows men's hearts better than other men do, and why tempt (periazete) or try to prove Him. The final decision was that "we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." All men whether Jew or Gentile are saved alike. "(God) graciously and mercifully rescues us from the dire results of our spastic ineptitude. He forgives our sins because He, the Judge of all the earth, died on a cross to pay the bill and is thus free in perfect justice to declare us righteous, no thanks to us, and He somehow guides us to do His will, all of our past and future failures to the contrary notwithstanding" (Yeager, X, p. 208).
When reference is made to the yoke upon the neck of the disciples, one is reminded of what Jesus said of the Pharisees in Matthew 23:4, "For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers. "Then He said to His disciples in Matthew 11:29, "..Take my yoke upon you, and learn of me."
A series of sermons or speeches delivered by Peter, Paul and Barnabas, and James present six proofs that salvation is by grace through faith alone. These are proved by (1) past revelation, verse 7; (2) the gift of the Holy Spirit, verses 8, 9a; (3) cleansing from sin, verse 9b; (4) the inability of the law to save, verses 10, 11; (5) the fact of miracles, verse 12; and (6) the prophetic promise, verses 13 - 18.
Apparently there were at least three meetings during the council: (1) Paul and Barnabas met formally with the entire church (verse 4), (2) a public meeting in which the Judaizing party came out in full strength and growing bolder, demanded as a test case the circumcision of Titus, one of Paul's companions (verse 5; see also Galatians 2:3), and (3) the apostles and the elders came together (verse 6).
12 - 14 After the Apostle Peter had spoken, the church was ready to hear Barnabas and Paul. Which one spoke first we do not know, and how long their messages were we do not know. But both related the miracles and wonders that God had wrought through them upon the Gentiles. Everywhere they had gone they had seen Gentiles saved by God's grace through faith. No mention was made of circumcision, water baptism, or moral reformation. One can be sure that they did mention the persecution they had endured by the orthodox Jews including the stoning that Paul had endured at Lystra. When Paul and Barnabas had given their testimony, it was time for James to speak. This James was the half-brother of the Lord Jesus and pastor of the church at Jerusalem; he seems to have presided over the council. His reference to Symeon (Aramaic for Simon) is Peter who broke the race barrier by going to Cornelius (Acts 10). He had visited (epeskephato) or looked up Gentiles mainly because he had been given a vision for the Lord that not one even a Gentile was to be called unclean. What Peter did was in fulfillment of what the prophets had predicted. Their father Abraham had been given God's promise that his seed, the Messiah, would bless all nations. Through His death at Calvary, the Messiah would shed His blood for not only the lost sheep of the house of Israel but also for the heathen nations.
15, 16 Now James quotes specifically from Amos 9:11, 12 which reads, "In that day will I raise up the tabernacle of David that is fallen, and close up the breaches of it; and I will raise up his ruins, and I will build it as in the days of old, that they may possess the remnant of Edom (Adam), and of all the nations, which are called by my name, saith the Lord who doeth this." "Amos first pronounced God's righteous judgment upon the nation (1 - 8a). Judgment against Israel however was not to be applied universally (8b). Nor would God condemn all Jews individually for the sins of the nation. Judgment would be discriminatory. The corn would be sifted and not a single grain would be lost (9), but the chaff would be destroyed (10)...In the day of judgment upon individual sinners, in which, however individual Jewish believers would be spared, God promised to rebuild the tabernacle of David and to restore it to its upright position where it could take its proper place in the economy of God, both in relation to Israel as a nation and also in relation to Gentiles who would accept Christ" (Yeager, X, p. 213). Note that James speaks of the tabernacle (skenen), habitation or tent of meeting and not the throne of David. Of course, God's true tabernacle is in heaven, of which Moses' tent was only a copy (Hebrews 8:2; 9:11; Revelation 13:6; 15:5).
This temple, tabernacle or tent has been torn down; the Levitical inner veil between the Holy Place and the Most Holy Place was torn down when the veil was rent in twain from top to bottom at the death of our Savior. Access is accomplished now "by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh" (Hebrews 10:20). God had already started to build a new tabernacle when Christ established His church "...which is his body, the fullness of Him that filleth all in all" (Ephesians 1:23). So far as the Jews are concerned there has been a long hiatus or gap from the ministry of our Lord to the Second Coming and during that hiatus God has been restoring the Tabernacle that David was forbidden to build. The Jews as a nation have not accepted God's Messiah although there have been a few, a remnant that are being saved during that hiatus. The message of God through James is that by saving the Gentiles by faith, God's eternal plan of redemption included those from the entire human race, both Jew and Gentile. Bruce states that "James's application of the prophecy finds the fulfilment of its first part (the rebuilding of the tabernacle of David) in the resurrection and exaltation of Christ, the Son of David, and the reconstitution of His disciples as the new Israel, and the fulfilment of its second part in the presence of believing Gentiles as well as believing Jews in the Church" (p. 310).
17, 18 God's plan of redemption cannot and will not be thwarted. "When the One Who purposes is God, we may be sure that the result is identical with the purpose. The purpose, and the result, in this case is that the Gentiles are given the gospel and that some of them will be saved. The cause for this happy result is that God has begun to rebuild the Tabernacle" (Yeager, X, p. 219). God's plan is for the residue (kataloipoi) or remainder of the human race to seek after God and find Him. This is not to say that this is a fulfillment of the Davidic Covenant in II Samuel 7:1 - 17, of which the amillenialists try to convince us. Because God is omniscient He has known from eternity past how He will call out a people for His namesake from both Jews and Gentiles.
19 Wherefore, my judgment is, that we trouble not them, who from among the Gentiles are turned to God; 20 but that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day.
19 - 21 James sums up the case as president of the council in a masterly fashion and with that consummate wisdom for which he is noted (Robertson, p. 232). He now gives his judgment (krino), conclusion or suggestion that they no further trouble (parenochlein) or burden those Gentiles who have turned to God by commanding them to be circumcised and to keep the law of Moses. Nothing more than faith is necessary for salvation; however, all Christians, Jews and Gentiles, were admonished to abstain (apechesthai) or distance yourselves from pollutions (alisgematon) or contamination of idols; from fornication (porneias) or physical immorality which includes incest, marriage with unbelievers and concubinage; from things strangled (pniktou) or choked to death; and from blood. Of course the pollution of idols is forbidden in the Ten Commandments (Exodus 20:3 - 6), as is fornication and immorality forbidden (Exodus 20:14). Eating the meat of animals that have not been properly bled and drinking blood is forbidden in Leviticus 17:13, 14 and other scriptures in the Old Testament. Carter and Earle state the four prohibitions thus: "(1) a religious prohibition: that they abstain from the pollutions of idols (verse 20); (2) a moral prohibition: that they abstain from...fornication (verse 20b); (3) a hygienic prohibition: that they abstain from...things strangled (verse 20b); and (4) a civil prohibition: that they abstain from...blood (verse 20b) (p. 215). The Pentateuch is read in every city every Sabbath day and these instructions were common knowledge to all Jews and Gentiles. Our Savior did not come to destroy the law but to fulfill it. What amounts to a resolution was voted on and passed.
22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely Judas, surnamed Barsabbas, and Silas, chief men among the brethren. 23 And they wrote letters by them after this manner: The apostles and elders and brethren send greeting unto the brethren who are of the Gentiles in Antioch and Syria and Cilicia; 24 forasmuch as we have heard that certain who went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law, to whom we gave no such commandment, 25 it seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent, therefore, Judas and Silas, who shall also tell you the same things by mouth.
22 - 27 An equitable arrangement was worked out and everyone seemed pleased that a division was not caused in the church. It was agreed upon that Paul and Barnabas would return to Antioch with a letter telling the church of the decision, and the Jerusalem church would send messengers to Antioch who would confirm the message by word of mouth or orally. Those accompanying Paul and Barnabas were to be Judas Barsabbas and Silas (Silvanus - II Corinthians 1:19 and other passages) who were chief men in the church at Jerusalem. Paul and Silas must have carried copies of this letter on their second and third missionary journeys. The apostles acknowledged that some of their men had gone out from them without authority and were trying to subvert (anaskeuazontes) or disturb the church at Antioch, and they wanted to apologize for the misunderstanding. The brethren at Jerusalem recognized that Paul and Barnabas had hazarded (paradedokosi), jeopardized, laid down or delivered up their lives on the first missionary journey to Asia Minor.
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 ye abstain from things offered to idols, and from blood, and from things strangled, and from fornication; from which, if ye keep yourselves, ye shall do well. Fare ye well.
28, 29 As they were led by the Holy Spirit, the apostles and elders of the Jerusalem church felt that it was well not the lay upon the Gentile saints any greater burden than those restrictions contained in the letter. What makes good sense to the Holy Spirit should make good sense to God's people. Fare ye well or God bless you. We would say, "Hang in there" or "Hang tough."
The council had settled a very important question. They had "settled a controversy in Antioch with a complete endorsement of the theology of Paul and Barnabas and a complete repudiation of the legalism of the Judaizers. But, though the decision spoke in unequivocal terms to the issue in litigation, it did not endorse antinomianism. There is never any justification for the Christian, who is secure in the fold, thanks to the redemptive work of Christ, to transgress the laws of God. Liberty must never become a license" (Yeager, X, 234).
30 - 32 After the Jerusalem council was over, Paul and Barnabas and the messengers from the Jerusalem church made their way to Antioch with the blessings of the Jerusalem fellowship. They carried with them the letter to the church at Antioch and were graciously received by the church. Judas and Silas presented the letter and then told them of the decision made by the council. Whereupon they exhorted (parekalesan) or comforted the brethren and confirmed (epesterixan) or strengthened them in the Christian faith. So Judas and Silas as prophets expanded their function from that of letter carrier to Bible teachers and preachers at Antioch.
33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. 34 Notwithstanding, it pleased Silas to abide there still. 35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
33 - 35 The visiting teachers and preachers remained in Antioch several days enjoying the fellowship and teaching and preaching, but they felt led by the Holy Spirit to return to Jerusalem. The textual evidence for verse 34 is very weak; probably it was not included in the earliest manuscripts. Paul and Barnabas remained also in Antioch teaching and preaching to many others.
"It may be at this point that Peter came down to Antioch and a sad experience between Peter and Paul took place. Paul tells about this experience in Galatians 2:11 - 14, Peter came down to Antioch to see how things were going after Paul's visit to Jerusalem. At first Peter mingled freely with the Greek Christians without the compunctions shown at Caesarea and for which he had to answer in Jerusalem (Acts 11:1 - 18). Rumors of Peter's conduct reached Jerusalem and the Judaizers saw a chance to reopen the controversy on the line of social customs, a matter not passed on at the Jerusalem Conference. These Judaizers threatened Peter with a new trial and he surrendered and is followed by Barnabas and all the Jewish brethren in Antioch to the dismay of Paul who boldly rebuked Peter and Barnabas and won them back to his view. It was a crisis" (Robertson, p. 239). Paul writes to the Galatians (2:11 - 13), "...when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before certain men came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them who were of the circumcision. And the other Jews dissembled in like manner with him, insomuch that Barnabas also was carried away with their false pretense." Goodwin is not very kind to Peter when he characterizes him as "impetuous, vacillating, blundering, cowardly Peter is rebuked face to face by the righteously indignant Paul, what when he is 'converted,' if he is not able to strengthen the brethren, he at least may not prove a hindrance to the cause of liberty" (p. 58).
36 And some days after, Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. 37 And Barnabas determined to take with them John, whose surname was Mark. 38 But Paul thought it not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. 39 And the contention was so sharp between them that they departed asunder one from the other; and so Barnabas took Mark, and sailed unto Cyprus; 40 and Paul chose Silas, and departed, being commended (recommended) by the brethren unto the grace of God. 41 And he went through Syria and Cilicia, confirming the churches.
36 - 41 The Apostle Paul felt the leadership of the Holy Spirit that he and Barnabas should visit the churches that they had established on their first missionary journey; he yearned for the mission field. Paul, with his evangelistic spirit, felt that they owed their converts a revisit to supervise their growth in grace. Possibly he felt that they might have questions of doctrine such as had arisen in Jerusalem and Antioch.
Barnabas agreed to go with Paul, but he was determined (ebouleto) or was disposed that John Mark accompany them again; in fact, Barnabas was now making plans to take Mark with them. Paul thought it not wise (exiou) or not good, so the contention (paroxusmos) or dispute was so severe that Paul and Barnabas came to a parting of the ways. Barnabas took John Mark and departed asunder (apoxoristhenai) or separated, and they sailed away (ekpleusai) or embarked to Cyprus, while Paul chose (epilexamenos), called or selected Silas, a member of the church at Jerusalem, to accompany him on his journey. Before we criticize either of these great men of God, we may not know all the circumstances. After all, Paul decided later, some fourteen years later, that John Mark would have a profitable ministry, and Paul when writing to Timothy in II Timothy 4:11 wrote of Mark, "...Take Mark, and bring him with thee; for he is profitable to me for the ministry." Although Paul once looked upon Mark as a traitor, Mark had made his amends and became a faithful servant of the Lord. No one knows Mark's feelings and why he left the missionary couple on their first missionary journey. John Mark is supposedly the author of the Gospel of Mark, and Yeager brings out an interesting point when he says, "perhaps (Mark) wanted to go back to Jerusalem to begin his writing (of the Gospel) and with his literary work finished could have been helpful on this tour" (X, p. 241). No further mention is made of Barnabas in the Book of Acts, although Paul mentions him in I Corinthians 9:6, but what a noble figure he was in the early missionary effort. The name of Mark appears several time in the Pauline literature, and the Apostle Peter calls Mark, "my son" (I Peter 5:13).
The word translated "contention" is the same word from which we get our word paroxysm, which means "a fit" or a "sudden violent emotion." So Paul was not happy about the matter of taking Mark on their journey. Paul and Silas, after being recommended by the church at Antioch, took the land route north to Cilicia and points westward in Asia Minor. Paul was unsure of where he was going but was willing to follow the leadership of the Holy Spirit. When he and Silas left Antioch they did not know that for the next several years (some think seven or eight) they would be gone. While Paul was on this trip, "he would write much of the literature of the Greek New Testament. When we are totally committed to the perfect will of God it is not necessary for us to know, very long in advance, where we will go or what we will do. We need not know what is in the future, since we know Him Who is in the future" (Yeager, X, p. 243). Everywhere they went in Syria and Cilicia they confirmed church members. One may ask when and by whom were these churches founded and established. This question can be answered that the New Testament saints went "everywhere preaching the word" (Acts 8:4); only God knows who did this monumental work.
It is possible the rift between Paul and Barnabas began when Barnabas sided with Peter in the controversy over not eating with the Gentiles (Galatians 2:11ff), and the differences about taking John Mark on the next missionary journey widened the gap between these two great men of God. Of course God was not the Author of the confusion (I Corinthians 14:33) between Paul and Barnabas, but the actions worked together for God's honor and glory (Romans 8:28). Instead of two missionaries going in one direction, God had four missionaries going to two different fields.