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Ray Stedman · Citado em PreceptAustin
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Stedman says "the lame man, though he had never walked in his life, made the effort to obey. He had faith enough to try, and the moment he began to obey, the power to obey was given." THOUGHT - "That is exactly the way the Christian life always works. It does not make any difference whether the problem is physical, emotional, or spiritual; you are going to be held in its bondage until you begin to obey the Word of God about it. When you make the effort to obey, God will set you free. But he will never move until you obey. That is the way faith works. Most people are kept from seeing God at work in their lives because they keep waiting for God to do something, in order for them to believe. No, he has already done all that he is going to do in advance. When you believe what he says, then he will give you the power to be free. This miracle is a mighty parable of the many who have been spiritually lame, unable to take a step toward God, but who have been set free to do so by the gospel. It cracked the city wide open. (ED: AND THOSE KIND OF MIRACULOUS CONVERSIONS STILL HAVE A JAW DROPPING IMPACT ON UNBELIEVERS!) The whole populace immediately took note of Paul and Barnabas in their midst." (Acts 14:1-28 Counterattack) And he leaped up and began to walk - "He leaped up with a single bound and began to walk" (Robertson) The lame man's healing is instantaneous and complete (cpe Acts 3:7-8+). Clearly this miracle was no farce but was for real in dramatic contrast to modern day hucksters who sadly pawn themselves off on hapless souls as faith healers! Miracles were never done as an end, but they were a means to the end, which is proclamation and acceptance of the Gospel which brings about the far greater miracle of a new creation in Christ! John G. Butler wrote, “This miracle was not like the juggling tricks of heathenism or the phoniness of the healing campaigns of our day, who conceal their trickery to make one believe their claims are real. If God is in it, you can examine it thoroughly and the evidence will be obvious.” Leaped (242)(hallomai) means to leap, leap up, jump, spring, spring up, to gush. "Used of quick movement by living beings like jumping." (Brown). The two literal uses in Acts (Acts 3:8, 14:10) describe men lame from birth who jump up after being healed by one of the apostles (first Peter, then Paul). Jesus applies hallomai metaphorically to the picture of water bubbling up as from an underground spring. There are 8 uses of hallomai in the Septuagint with 4 uses referring to the Holy Spirit "leaping upon" individuals (Samson in Jdg 14:6, 19, 15:14 and Saul in 1Sa 10:10)! The use in Isaiah 35:6+ refers to the Millennium when the lame will leap! Jesus uses hallomai metaphorically in John 4:14+ to describe "a well of water springing up to eternal life.” As Merida says "The man immediately leaps up and walks, a sign of the already/not-yet kingdom." Compare Isa 35:5-6+ Then (WHEN CHRIST RETURNS TO SET UP HIS MESSIANIC KINGDOM) the eyes of the blind will be opened and the ears of the deaf will be unstopped. Then the lame will leap like a deer, and the tongue of the mute will shout for joy. For waters will break forth in the wilderness and streams in the Arabah. . Began to walk (imperfect tense) (4043)(peripateo from peri = about, around + pateo = walk, tread) means literally to walk around (walk around in a complete circuit or full circle), to go here and there walking, to tread all around. The 39 uses in the Gospels always refer to literal, physical walking. Seven of the 8 uses in Acts are also in the literal sense (except Acts 21:21). (See Spurgeon's comments on what it means to walk) F F Bruce says that "That this lame man had faith was made plain by his ready obedience to Paul’s command to stand up.” (cf discussion of the Obedience of faith) J
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Stedman - What a chance for these apostles to take over the city on their own terms! What a subtle attack this flattery was. Sometimes popularity is the weapon Satan employs most successfully of all to ruin the presentation of the gospel. (Acts 14:1-28 Counterattack) ILLUSTRATION FROM RAY STEDMAN - I was recently in Hawaii where I again visited the wax museum in Honolulu and saw the diorama depicting the landing of Captain James Cook of the British Navy on the shores of Hawaii, at Kealakekua Bay. He was welcomed as the god, Lono, and he and his men were given anything and everything. Believe me, that means everything they wanted. They were attended day and night. But strangely, though Captain Cook thought this was wonderful and accepted their worship, one day as they were about to launch their boats and return to their ship, a native who was angry with him for some reason grabbed hold of the captain. Without thinking, Captain Cook swung at him and knocked him down. The native retaliated, hitting him on the head with a club, and the Captain groaned. When the natives heard this, one of them cried out, "He groans. He is not a god!" and they fell on him, and killed him. You can see a memorial at the site today. (Acts 14:1-28 Counterattack) Glory Deflectors I will not give My glory to another. —Isaiah 48:11 Barbara Mertz has a complaint about Egypt’s Pharaoh Ramses II. In her book Temples, Tombs, and Hieroglyphs, archaeologist Mertz writes, “One gets so tired of Ramses; his face, his figure, and/or his name are plastered over half the wall surfaces still standing in Egypt—at least it seems that way.” Insatiably thirsty for glory, Ramses reveled in Egyptian religion, which taught that the pharaoh was divine. Contrast Ramses’ desire for glory with the attitude of Paul and Barnabas. On one of their missionary journeys, they faced a situation during which they refused to accept vainglory. When a crowd in the idolatrous city of Lystra saw them heal a crippled man, the people exclaimed, “The gods have come down to us in the likeness of men!” (Acts 14:11). They immediately prepared animals to sacrifice in honor of Paul and Barnabas. But the two quickly objected, saying, “We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God” (v.15). Acts 14:12 And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker KJV Acts 14:12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. A CASE OF MISTAKEN IDENTITY Remember that this all began with the miraculous healing. Miracles certainly did not save these persistent pagans! The miracles did however attest to the authenticity of Paul and Barnabas except that for the pagans it was a case of mistaken identity! As Jack Andrews says "What should have sparked true worship of God, sharing of the gospel, salvation of the lost, and glorification of the Lord sadly sparked a frenzied effort at worshiping false gods." (Expository Sermons) And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker - The idolatry of the pagans in Lystra now reaches its zenith in declaring them Zeus (Jupiter) and Hermes! Wikipedia - Zeus is the sky and thunder god in ancient Greek religion, who rules as king of the gods of Mount Olympus. His name is cognate with the first element of his Roman equivalent Jupiter. Wikipedia - Hermes is the god of trade, heraldry, merchants, commerce, roads, thieves, trickery, sports, travelers, and athletes in Ancient Greek religion and mythology; the son of Zeus and the Pleiad Maia, he was the second youngest of the Olympian gods (Dionysus being the youngest). Hermes was the emissary and messenger of the gods.[1] Hermes was also "the divine trickster"[2] and "the god of boundaries and the transgression of boundaries, ... the patron of herdsmen, thieves, graves, and heralds."[3] He is described as moving freely between the worlds of the mortal and divine, and was the conductor of souls into the afterlife.[4] He was also viewed as the protector and patron of roads and travelers.[5] John MacArthur on calling Barnabas, Zeus, and Paul, Hermes - “The identifications are intriguing. That they identified Barnabas with Zeus suggests he presented a more distinguished and imposing appearance than Paul. Paul’s identification with Hermes, the messenger of the gods, is perfectly logical, since he was the chief speaker.” (Acts 13-28 MacArthur New Testament Commentary - Page 50) Arnold explains that "There is a reason why they thought Paul and Barnabas to be Hermes and Zeus. There was a tradition in Lystra that Zeus and Hermes had already come to Lystra in the ancient past. These gods sought to get hospitality from the city but only two Lycaonians, Philemon and Baucis, had been kind to them and entertained them unawares. The gods became angry with Lystra and destroyed it but gave special blessing to Philemon and Baucis. These Lystrians, when they saw the miracle of Paul and Barnabas, thought that Zeus and Hermes had returned. Zeus was the national god of the Greeks. Zeus was the most powerful of all the gods for he was said to give power to all the gods and to hold sway over them. Everything but the Fates were subservient to his will. Therefore, because Barnabas probably had a long beard he was thought to be Zeus. Some commentators have also thought that because Zeus was portrayed as a robust, athletic person that Barnabas also fit this same kind of description. Hermes (Mercury) was the chief messenger of the gods and was considered the god of eloquence. Because Paul was small and spoke a lot, he was called Mercury or Hermes. These ignorant, superstitious, rural people actually felt the gods had come down among them in the likeness of men.(Acts 14:1-20 Patterns in Evangelism) Jack Andrews gives us more detail on what may have prompted the pagans in Lystra to mistake the missionaries as gods - The Lycaonians had a legend that was known amongst their people that Jupiter (Zeus) and Mercury (Hermes) had once came down to the people disguised as mortals seeking lodging. They went to a thousand homes and no one would take them in. Finally, at a humble cottage of straw and reeds, a poor elderly couple, Philemon and Baucis (see story on Wikipedia), freely welcomed them and feasted them with what meager means they had (see picture). In appreciation, the gods transformed the cottage into a temple, making the couple priest and priestess. And when they died, they were immortalized as great oak trees. The inhospitable homes were destroyed! The people of Lystra did not want that to happen again! This time they wanted to make sure they received, welcomed, and worshiped their gods. (Expository Sermons) J
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Stedman observes that "In Iconium, though this was a pagan city, a Gentile city, there was a strong colony of Jews who had a synagogue. Paul and Barnabas went right to it because the Jews were already familiar with the Scriptures and they valued the truth about God. So Paul and Barnabas began with the most natural contact that they had. That is the first rule of witnessing: Start right where you are with your most natural contact. Start with those who have some degree of knowledge about the Scriptures, or about truth, about life, or with those who have some interest along this line. Or start with that element in a person's life which you perceive is involved with the purposes of God. In other words, there is always a contact which will lead into the area you want to talk about. This is where Paul and Barnabas began, even in this pagan city. When they came into the synagogue they found an immediate response. This is a second mark of the gospel as it is genuinely preached. There is always an immediate impact. This was no bland, meaningless gospel; it was a gospel that hit like a ton of bricks. It hit with power and impact. It shook people and jolted them and made them sit up and take notice. Immediately a great crowd believed when they heard Paul and Barnabas...A third mark of a genuine gospel message is that it will arouse opposition." (Acts 14:1-28 Counterattack) They entered the synagogue of the Jews - They = Paul and Barnabas. Now think about the context for a moment. What had just occurred in Antioch? They had been thrown out of the Synagogue and run out to town on a rail as the old saying goes (note)! (Acts 13:50+) And yet the first place they visit in Iconium is the Synagogue. One would either say they are bold or stupid! Clearly, they were bold, Spirit filled men and they were not about to deviate from the divine plan that had already yielded spiritual fruit among the Jews in Antioch. (cf Acts 13:43+) THOUGHT - Have you ever known that you would be opposed for speaking faithfully for Christ in a certain situation and yet did so anyway? The type of courage needed for encounters like that comes from the enabling power of the Spirit (Acts 4:29-31). (Merida) Tony Merida - Luke records three stages of the missionaries’ visit in Iconium. In stage 1 they minister in the synagogue (v. 1). In stage 2 they minister outside the synagogue (vv. 2-4). In stage 3, in response to physical threats, they flee to the cities of Lycaonia (vv. 5-7). (Exalting Jesus in Acts) To review, there are at least 5 reasons they would first enter a Jewish synagogue - (1) The Gospel is "power of God for salvation to everyone who believes, to the Jew first and also to the Greek." (Ro 1:16+). In Acts 13:46+ the missionaries addressed the Jews stating "It was necessary (obligation) that the Word of God be spoken to you first...." Paul's unremitting concern was for his people (read Ro 9:1-5+, Ro 10:1+). In addition, Peter had already established that the inauguration of the coming Messianic Kingdom was dependent upon Jewish response to the Gospel (Acts 3:19-20+) Jesus Himself had declared to the twelve disciples "“Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; but rather go to the lost (apollumi literally "perishing" in perfect tense = their enduring state/status) sheep of the house of Israel." (Mt 10:5-6). Finally, Jesus Himself promised the Jews that "from now on you will not see Me until (implies they will see Him and will cry out - cf Zech 12:10-14+) you say, ("Baruch ha ba b'shem Adonai,") ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” (Mt 23:39). (2) Gentile proselytes (those Gentiles who had been circumcised, baptized, and offered sacrifices) and God-fearing Gentiles (short of full fledged proselytes) would have been in the synagogue (cf Jesus' call to Paul "to bear My name before the Gentiles and kings and the sons of Israel." Acts 9:15+) And in Acts 26:17+ Jesus had told Paul (I am)."rescuing you from the Jewish people and from the Gentiles, to whom I am sending you." (3) The Jews would be the most logical initial contacts because they had knowledge of the OT Scriptures, which the missionaries would use in their "apologetic" presentations (see Paul's first recorded sermon in Acts 13:16-22+ in which he gives a "Walk Thru the Bible" Jewish style, i.e., with focus on the OT). Paul's "procedure here is exactly as at Damascus, where he proceeded to preach in the synagogues immediately after his conversion (Acts 9:20+ = "immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”")" (Ramsay) (4) The Abrahamic Covenant had not been nullified - Ge 12:3 "I will bless those who bless you" (This promise of blessing should motivate us to go to our Jewish friends, etc) (5) The law of natural affinity - to his own ethnicity, the Jews. Stanley Toussaint has some additional thoughts to consider (there is some repetition) - It was necessary that the apostles go to the Jews first for a number of reasons. First, the coming of the earthly kingdom depended on Israel's response to the coming of Christ (cf. Mt. 23:39; Ro 11:26). Second, only after Israel rejected the Gospel could Paul devote himself to the Gentiles. Third, the message of Jesus is fundamentally Jewish in that the Old Testament, the Messiah, and the promises are all Jewish. (On "the Jew first," cf. Acts 3:26; Rom. 1:16.) (See The Bible Knowledge Commentary Acts and Epistles - Page 16) Synagogue (4864)(sunagoge from sunágo = lead together, assemble together) refers to a group of people “going with one another” (sunago) literally describes a bringing together and eventually, sunagoge came to mean the place where the Jews congregated together. The word was used to designate the buildings other than the Jewish Temple (in Jerusalem) where the Jews also congregated for worship. Historically, the Synagogues originated in the Babylonian captivity after the 586 BC destruction of the temple by Nebuchadnezzar and served as places of worship and instruction. Synagogues should have been (and frequently were) a place of teaching and proclamation of the Gospel (Mt 4:23, 9:35, 12:9, 13:54, Mk 6:2, Lk 4:15, 16, Lk 4:44, 6:6, 13:10, Jn 6:59, 18:20, Acts 9:20 = Paul immediately "began to proclaim Jesus," Acts 13:5 = Paul proclaimed "the word of God," Acts 14:1 = place Paul, et al, spoke and where "a large number of people believed," Acts 17:17, 18:4, 18:19, 19:8 = Paul, et al reasoned with various audiences in synagogues). Jack Arnold - The plan of evangelism for these early Christians was to go to the Jewish synagogue first because these people were already acquainted with the Old Testament Scriptures and many Gentile proselytes were receptive to the Gospel. The principle for us today should be to reach Jews first, if possible, and explain the Gospel to people in liberal churches who still have some respect for the written Word of God but who may not be Christian at all. (Acts 14:1-20 Patterns in Evangelism) THOUGHT - Notice how the missionaries started with the most natural contact. The principle is that we should witness to those with whom we have natural contacts first -- family, friends, church associations and so forth. (Arnold) Based on the recorded synagogue sermon in Pisidian Antioch (Acts 13:17-41) Paul most likely gave a similar message climaxing with the Person and work of Jesus the Messiah. THE GOSPEL WAS EFFECTIVE THE MEN WERE AVAILABLE And spoke in such a manner that a large number of people believed - The large number of people includes both Jews and Gentiles. The NIV translates it "There they spoke so effectively that a great number of Jews and Gentiles believed." While that translation is not incorrect, it tends to suggest that the positive response is related to the fact that they were such "effective" speakers. The phrase spoke in such a manner could also suggest that Paul was so eloquent, confident, and convincing that he persuaded the hearers to believe. While he was undoubtedly a gifted speaker, Paul's "secret" came because he preached under the power of the Holy Spirit, so that the message was "anointed" and empowered by the Spirit. The truth is that the Spirit of God was prospering their proclamation of the powerful Gospel. And as God's living and active Word always does, it produced a division of receivers and rejecters. THOUGHT - You may not be the most "effective" or eloquent speaker, but do not let that deter you from declaring the Gospel (which itself has inherent power - dunamis - Ro 1:16+) for it is the Spirit Who will give you boldness and Who will opens doors of opportunity. Remember that the greatest evangelist of the 19th century D L Moody was untaught and unlettered. In fact one biographer said as result of his preaching "A great spiritual awakening swept the United Kingdom. An uneducated and, to British tastes, somewhat crude and boorish American led the way." In Moody's natural ability he was not the most eloquent speaker, but empowered by the Spirit and speaking forth the inherently powerful Gospel, God used him like Paul and Barnabas so that "a large number of people believed" both in Britain and the United States. The lesson dear shy brother or sister in Christ it that you may not be oratorically eloquent, but it matters not to God. What matters to God is not your ability but your availability! Your job is to be faithful and His is to be fruitful. Are you available? Are you filled with His Spirit and the Word of His Gospel? Then you are ready to speak "in such a manner" as did Paul and Barnabas! Iconium is modern day Konya and now the major "religious" structure is not a church steeple but a mosque spire, Konya Aziziye Mosque (pix). One is reminded of the failure to obey Paul's charge to make disciples in 2 Ti 2:2+ and John's warning to the church at Ephesus only one generation after Paul and Timothy had ministered there - Rev 2:4-5+ "But I have this against you, that you have left your first love. 5‘Therefore remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place–unless you repent." Larkin on large numbers of people believed - Luke delights in portraying the effectiveness of preaching in quantitative terms (Acts 13:43, Acts 13:44; Acts 14:21) and the church in a growth mode (Acts 2:47; Acts 4:4; Acts 5:14; Acts 6:7; Acts 9:31; Acts 11:21). This is certainly a challenge to church leaders in status quo or declining situations. (The First Missionary Journey (13:1-14:28) Jack Andrews emphasizes that it was not the missionaries' eloquence or convincing manner, but it was God working in and through them. He adds that "Anything Paul and Barnabas could have talked them into the devil could have talked them out of!" Woe that hurts! And I can attest to that principle, for one day (the day before Easter Sunday) I ostensibly led an avowed atheist to accept Jesus Christ (or so I thought). Subsequently he turned down my repeated efforts to seek to disciple him. And only a few months later I heard that he had joined a nudist colony. He also began sending me hateful, anti-God letters out how foolish I as a medical doctor was to believe the myths of the Bible! (How do I know the Bible is not just mythology?) So much for my great eloquence and salesmanship! God taught me a very needed lesson over 30 years ago and I have never forgotten that when I share the Gospel it is in His power and for His glory! (Expository Sermons) Paul later emphasizes that it was not his ability writing And when I came to you, brethren (CORINTH), I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. 2 For I determined to know nothing among you except Jesus Christ, and Him crucified. 3 I was with you in weakness (astheneia same word he used in 2 Cor 12:9+, 2 Cor 12:10+) and in fear and in much trembling (tromos used in Php 2:12+), 4 and my message (logos - in context = the Gospel) and my preaching (kerugma) were not in persuasive words of wisdom, but in demonstration (apodeixis means the truth and genuineness of the Gospel were proven by the spiritual power which accompanied his preaching) of the Spirit and of power (dunamis - inherent supernatural power - the Spirit Source of power and Gospel is source of power - "double power") 5 so that your faith would not rest on the wisdom of men, but on the power (dunamis) of God. (1 Cor 2:1-5, read the promise in Isaiah 55:10,11) Arnold comments - It is impossible with good rhetoric alone to win men to Christ. There must also be the power and demonstration of the Spirit who breaks through man’s blindness, rebellion and corruption so that a person is enabled to believe in Christ. (Acts 14:1-20 Patterns in Evangelism) THOUGHT - Note the pattern - Paul's weakness made him the perfect "vessel" through which God could demonstrate His Spirit's power. There is an important principle here - when we are "strong" in our own strength, it is very likely that we will experience much less if any of the power of God's Spirit. It is always good to study and prepare for preaching and teaching, but always with an ultimate reliance not on our efforts but God's supernatural provision. As Paul wrote "Not that we are adequate in ourselves to consider anything as coming from ourselves, BUT our adequacy is from God, Who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life." (2 Cor 3:5-6+). Believed (4100)(pisteuo from pistis) means that Sergius considered the teaching to be true and therefore worthy of his trust. Sergius had a firm conviction as to the goodness, efficacy, or ability of the Gospel to save him from the guttermost to the uttermost! It appears that in this context pisteuo speaks of genuine faith that saves their soul from eternal damnation. In other words, in this passage pisteuo refers to a "heart belief" (saving faith, genuine belief) and not simply an intellectual belief (mental assent, "head" knowledge). We see an example of non-saving intellectual belief in John 8:30 where "many (JEWS) came to believe (pisteuo) in Him." Jesus goes on to tell then that continuance in His Word will authenticate they are genuine disciples (believers) (Jn 8:31,32). Jesus then plainly tells them (those who had "believed" in Him) “because I speak the truth, you do not believe (pisteuo) Me. Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.” (Jn 8:45-47) W E Vine summarizes the belief that saves one's soul as having 3 general components... (1) a firm conviction which produces full acknowledgment of God's revelation of Truth (2) a personal surrender to the Truth (3) a conduct inspired by and consistent with that surrender (See the relationship of faith and obedience - obedience of faith or What is the relationship of faith, works, and security in salvation?) As the reformers said faith alone saves, but the faith that genuinely saves is not alone. Both of Jews and of Greeks - So clearly there were Gentile God fearers (or possibly proselytes) in this synagogue just as they had encountered at Pisidian Antioch. Jews (2453) (Ioudaios ultimately derived from Hebrew Yehudi = a member of the tribe of Judah) is an adjective refers to one who belongs to the Jewish race with focus on adherence to Mosaic tradition (Acts 10:28, 22:3, 21:39) and refers to a Jew in respect to race or religion (as opposed to Gentiles). In John's Gospel Ioudaios was used of those hostile to Jesus, especially the Jewish leaders (Jn 2:18, 5:16ff, 6:41, 7:1, 10:31ff, 19:7). Jews hated the missionary activity of Paul (Acts 9:23, 13:45, 14:19, 20:3, 21:27, 23:12, 25:7). Greeks (1672)(Hellen) means a Greek, one who speaks Greek and practices Greek culture. BDAG says "cultured Romans affected interest in things Greek and would therefore recognize themselves under this term" (as in Ro 1:14) Hellen is a Gentile, non-Jew, or as BDAG says "in the broader sense, all persons who came under the influence of Greek, as distinguished from Israel’s culture" (Ac 11:20; 20:21; 1 Cor 1:24; Gal 3:28) Greeks are also spoken of as Gentile converts to Judaism or Greek proselytes (John 12:20) and ‘God-fearers’ or people in sympathy with Israel's heritage (Acts 14:1; 17:4; 18:4). Friberg - (1) culturally, a person of Greek language and civilization, Greek (Ro 1.14), opposite foreigner; (2) in a religious sense Gentile, non-Jew, pagan (Jn 7.35), opposite Jew Zodhiates - Distinction should be made, however, between the Greeks (Héllēnes) and the Grecians (Hellēnistaí 1675). The Greeks were the Greeks by birth (Acts 16:1, 3; 18:17), or else Gentiles as opposed to Jews (Rom. 2:9, 10), while the Grecians (Hellēnistaí) were foreign Greek-speaking Jews as distinct from those in Palestine who were called Hebrews (ED: HELLENISTES USED ONLY 3X - Acts 6:1, Acts 9:29, Acts 11:20). The Greeks and Hebrews first met when the Tyrians sold the Jews to the Greeks (Joel 3:6). Greece is noted prophetically in Dan. 8:21 where the history of Alexander and his successors is rapidly sketched. Zech. 9:13 foretells the triumphs of the Maccabees over the Graeco-Syrian Empire, while Isaiah looks forward to the conversion of the Greeks, among other Gentiles, through the instrumentality of Jewish missionaries (Isa. 66:19). After the complete subjection of the Greeks by the Romans, and the absorption into the Roman Empire of the kingdoms which were formed out of the dominions of Alexander, the political connection between the Greeks and the Jews as two independent nations no longer existed. (Borrow The Complete Word Study Dictionary:) Hellen - 26x in 25v - Jn. 7:35; Jn. 12:20; Acts 11:20; Acts 14:1; Acts 16:1; Acts 16:3; Acts 17:4; Acts 18:4; Acts 19:10; Acts 19:17; Acts 20:21; Acts 21:28; Rom. 1:14; Rom. 1:16; Rom. 2:9; Rom. 2:10; Rom. 3:9; Rom. 10:12; 1 Co. 1:22; 1 Co. 1:24; 1 Co. 10:32; 1 Co. 12:13; Gal. 2:3; Gal. 3:28; Col. 3:11 Hellen in the Septuagint - Isa. 9:12; Dan. 8:21; Dan. 10:20; Dan. 11:2; Joel 3:6; Zech. 9:13; Acts 14:2 But the Jews who disbelieved stirred up the minds of the Gentiles and embittered them against the brethren. KJV Acts 14:2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. NET Acts 14:2 But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers. NLT Acts 14:2 Some of the Jews, however, spurned God's message and poisoned the minds of the Gentiles against Paul and Barnabas. ESV Acts 14:2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers. CSB Acts 14:2 But the Jews who refused to believe stirred up and poisoned the minds of the Gentiles against the brothers. NIV Acts 14:2 But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers. NRS Acts 14:2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers. Acts 14:19; 13:45,50; 17:5,13; 18:12; 21:27-30; Mark 15:10,11; 1 Thessalonians 2:15,16 JEWS POISON THE MINDS OF GENTILES But - Term of contrast. Belief is contrasted with disbelief. Believing Jews and Greeks are contrasted with the attitude and actions of the Jews who did not believe the Gospel. Again we see spiritual opposition, undoubtedly stimulated by Satanic forces in the heavenlies. He and his minions specialize in "counter-evangelism!" (e.g., see Lk 8:11, 12+) Satan hates genuine preaching of the Gospel and will never let it go unchallenged! The pattern is virtually identical to that seen in Antioch where the positive response to the Gospel ("word of the Lord was being spread through the whole region" - Acts 13:49+) brought about a negative reaction from those who rejected the Gospel ("But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution...." - Acts 13:50) Ray Stedman notes that " the apostles ran into subtle opposition. No one knows exactly how the enemy is going to strike back. But God moves unexpectedly too. You cannot anticipate the actions of a creative God. If you are walking in fellowship with God, depending on his Spirit, and expecting him to be active, you never know what is going to happen. You never know what sudden turn of events might open a door before you that you had not known existed, so that there is an opportunity for witness that you never heard of, or could not even have thought of before. This is the great advantage of the method of not trying to plan all the strategy ourselves. On the other hand, the devil has a limited bag of tricks from which he can operate. Paul says, "We are not ignorant of his devices..." (2 Corinthians 2:11KJV). We know what they are. What we do not know is which one of them he is going to employ on any given occasion." (Acts 14:1-28 Counterattack) Jack Arnold adds that "Persecution is part of preaching the Gospel, and Satan brings this persecution to discourage Christians in their witness. As one studies church history, he finds that the Gospel has always been met with great opposition." (Acts 14:1-20 Patterns in Evangelism) The Jews who disbelieved (NLT "spurned God's message", NIV, NET = "refused to believe") - So it is not the Gentiles who initially opposed the missionaries, but it was the rabid, anti-Gospel Jews. As explained below while the verb for disbelieved is also translated disobedient, clearly in this context the sense is that they did not believe the Gospel proclaimed by the missionaries. As A T
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Stedman - These men (Paul and Barnabas) were not met with the outright, open opposition they had faced in Antioch. Here it is subtle, whispering, deceitful, poisonous propaganda that is spread against them, and it had its effect. Many were turned away. (Acts 14:1-28 Counterattack) Minds (souls)(5590)(psuche or psyche from psucho = to breathe, blow, English = psychology, "study of the soul") is the breath, then that which breathes, the individual, animated creature. However the discerning reader must understand that psuche is one of those Greek words that can have several meanings, the exact nuance being determined by the context. The TDNT (Volume IX) says that in the present context psuche conveys the sense of "the place of feeling" of "man as influenced by others" citing the influence of "the adversaries" on the Gentiles in Acts 14:2. In a somewhat similar sense in Acts 15:24+ Luke writes "Since we (JERUSALEM COUNCIL) have heard that some of our number (JEWS) to whom we gave no instruction have disturbed (tarasso = stirred up, troubled, thrown into confusion) you with their words, unsettling (anaskeuazo = unsettling someone's mind, troubling the mind) your souls (psuche)." Darrell Bock on minds - The term that is often rendered “mind” here is (psychē), which can refer to the feelings, emotions, and judgments of a person, so that it matches the idea of how the soul controls the thinking of a person (BAGD). In other words, not only did the Jews stir up Gentiles against Paul and Barnabas, they so stirred them that they acted out their feelings in persecution. (Acts (Baker Exegetical Commentary on the New Testament) - Page 242) Gentiles (1484)(ethnos gives us our word "ethnic") in general refers to a multitude (especially persons) associated with one another, living together, united in kinship, culture or traditions and summed up by the words nation, Gentiles (especially when ethnos is plural), people (much like "people groups" in our modern missionary vernacular). And embittered them against the brethren - The NLT, NRS, NET translate with the vivid description that the Jews "poisoned their (Gentiles) minds against the brothers." While the paraphrased version, the NLT, interprets the brethren to be Paul and Barnabas (Acts 14:2NLT), the word brethren more likely indicates that the Jewish and Gentile vitriol was also poured on the new believers. And this may also help understand why the missionaries spent a long time there, for it would have been necessary to instruct the new disciples that now they are "swimming against" the prevailing current of the world system which opposed God and now be their intransigent, diehard, unrelenting, inveterate, tenacious, obstinate, unshakeable enemy! (cf 2 Ti 3:12+) Embittered (2559) (kakoo from kakos = bad, evil) means to harm or do evil to - physically to mistreat (Acts 7:6) or morally to embitter or poison one's mind causing them to think badly about another (Acts 14:2). This same verb is used in the Septuagint of Ex 1:11 which describes Israel's mistreatment in Egypt (which Stephen alluded to in his sermon - Acts 7:6, 19). In Nu 20:15 Moses records "the Egyptians treated us and our fathers badly (Lxx = kakoo)." Kakoo is used in Acts 12:1 where "Herod the king laid hands on some who belonged to the church in order to mistreat them" and in this case the "mistreatment" included killing James Kakoo - 6x - Acts 7:6; Acts 7:19; Acts 12:1; Acts 14:2; Acts 18:10; 1 Pet. 3:13 Acts 14:3 Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands. KJV Acts 14:3 Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. therefore 18:9-11; 19:10; 1 Corinthians 16:8,9 speaking boldly with reliance upon the Lord 13:46; Ephesians 6:18-20; 1 Thessalonians 2:2 Who was testifying to the word of His grace 2:22; 5:32; Mark 16:20; Hebrews 2:4 word of His grace 20:24,32; Romans 1:16 granting that signs and wonders be done by their hands 4:29,30; 5:12-14; 19:11,12 RESOLVE IN FACE OF OPPOSITION Preaching the Gospel arouses persecution which calls for persevering boldness, which necessitates continual dependence on the Holy Spirit! As we read Luke's description, we can envision the tension rising in the city, and to such an "elevated temperature" (so to speak) which would tend to intimidate most missionaries but which had the opposite, seemingly paradoxical effect of inspiring them rather than intimidating them! This time they did not shake the dust off their sandals but stood their ground, standing firmly on the Word of God. Larkin rightly states that "Bold perseverance in the face of hostility is as much an evidence of the power of God as the great numbers who come to Christ (compare Acts 4:8+, Acts 4:13+ - confidence = parrhesia - boldness)." (The First Missionary Journey 13:1-14:28) Therefore - Term of conclusion. The conjunction therefore (oun) can indicate a response, and in this context (opposition in Acts 14:2) it is a seemingly paradoxical response as the missionaries stay a long time rather than turning tail and running! Toussaint suggests "It may indicate that the opposition was an evidence of God's working in the hearts of the people (cf. 1 Cor. 16:8-9), thus leading to further preaching." (See The Bible Knowledge Commentary Acts and Epistles - Page 17) Stedman comments on spent a long time - "During this time, despite the subtle propaganda poisoning people's minds against the gospel, there was nevertheless a sweeping proclamation of the gospel going forward and many were turning to Christ. And God worked with them, confirming the word with signs and wonders. That is the fourth element, and it is always present when the true gospel is being preached. There is a baffling quality about it. Things happen which are beyond the ability of men to produce. It is that baffling element which makes the gospel so attractive and compelling to the world. There is evidence that a supernatural God is at work. Now, it does not always involve physical miracles. It did in those days, and it does in certain places again today. It could in any age, but these physical miracles (as we have often seen) are but parables for us of the spiritual freedom that God intends to give. And that is largely the character of the miracles occurring today -- men and women are set free to be what they never could have been without Jesus Christ. Some of them struggle for years to free themselves from habits, thoughts, and attitudes that are harmful and injurious to them, and are never able to do it. But when they come to Christ he strikes off the shackles, and they are free." (Counterattack ) THOUGHT - "That baffling supernatural element must be present in every single Christian. If there is not that quality about you as a Christian, which cannot be explained in terms of your personality, or your background or education, or something else, then you really have nothing more to offer to your neighbors and friends than any other person would have. There must be that mysterious element which makes people scratch their heads and say, "I don't understand him (or her). His attitude and reactions are unaccountable. I don't understand his ability to show love. It's something quite different from what I'm used to." That is God at work." (Stedman Acts 14:1-28 Counterattack) They spent a long time there speaking boldly [with reliance] upon the Lord - "With reliance" is not in the Greek but is implied. Notice that their speaking boldly for a long time follows the Jews stirring up the Gentiles (Acts 14:2). This not the "natural" response to opposition. These men were fearless and filled! What Luke is saying is that the missionaries were relying on the promise of Jesus in Lk 24:49+ and Acts 1:8+ that they would receive supernatural power (dunamis - English "dynamic") from the Holy Spirit Who now indwelt and filled them! And although Luke does not specifically state that they prayed for boldness, such a prayer would be very in keeping with that practice even as we saw in Acts 4:29+ where they prayed "grant that Your bond-servants may speak Your word with all confidence (parrhesia - boldness), and the Lord answered in Acts 4:31+ when "they were all filled with the Holy Spirit and began to speak the word of God with boldness (parrhesia)." (see below on Paul's prayer request in Eph 6:18, 19, 20+). This is a good pattern for every believer, every day, for then we are "always ready (ESV = "prepared" - hetoimos) to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence." (1 Pe 3:15+). Be ready! Be filled! Be bold! But don't be shocked when you run into opposition!
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Stedman observes that "The fifth and final mark of the gospel given in this section is that of division. This is always the case with the gospel. It is like a ferment turned loose in society. It is not intended to bring peace, except to the individual heart. It is intended to be divisive."...the message (Jesus) proclaimed was intended to divide men. And one of the marks of true evangelism is always that those who are being affected by it are divided. They are either for, or against. No neutrality is possible when the gospel is preached in the power of the Holy Spirit. You either accept it, or you reject it. There is no middle ground. If there is a church in a city, and that city is not divided, then there is something wrong with the church, because it is not preaching the gospel as it ought to be preached. There ought to be a clear-cut division as the gospel comes in. (Acts 14:1-28 Counterattack) The people of the city were divided - NET Bible = "the population of the city was divided." The people here refers to the Gentiles.The Word of His grace. divides the hearers into believers and unbelievers, acceptors and rejectors. There is no neutrality regarding the Gospel. If one claims to be "neutral" they are in essence rejecting the Gospel, for the Word of His grace "is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do (or "to give an account"). (Heb 4:12, 13+). In short the Gospel proclaimed in the power of the Holy Spirit exposes our sinful hearts and either heals or hardens. The same Sun (cf "Son") that melts the ice, hardens the clay. To those who believe in the Gospel, they do experience peace (Ro 5:1+), but Jesus warned that the Gospel would be divisive... “Do you suppose that I came to grant peace (eirene = literally pictures joining together again of that which had been divided) on earth? I tell you, no, but rather division (diamerismos - parallel word in Matthew 10:34 is "sword" = pictures this division as a very unfriendly disposition or state of deep-seated ill-will); for from now on five members in one household will be divided (diamerizo), three against two and two against three. “They will be divided (diamerizo), father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law.” (Lk 12:51-53+, cf Mt 10:34-39) (Related - Why is Christian doctrine so divisive?) THOUGHT - One of the patterns in evangelism is that the Gospel always divides those who are affected by it. If an individual Christian or a local church is truly preaching Christ, there will be a division between friends and community. If there is social acceptance of a local church by the world, that Christian church is not doing its job. (Arnold) Divided (4977)(schizo gives us English schism) means to split, rend, divide. To separate or cause to separate violently or abruptly. Schizo is used literally of splitting the veil in the Temple from top to bottom (Mt 27:51, Mk 15:38. Lk 23:45), of tearing Jesus' garments (Jn 19:24), of tearing a net (Jn 21:11). Schizo is used figuratively of the heavens opening in Mk 1:10. Here in Acts 14:4 and later in Acts 23:7 schizo is used of a division between men or parties (factions), much like the meaning of our English word schism. And some sided with the Jews - As alluded to above, the designation some sided with the Jews indicates these were non-Jews (Gentiles) that the Jews had stirred up. And some with the apostles - This would be those Gentiles who had believed and possibly others who were sympathetic and/or seekers. This is the first time either Paul or Barnabas had been called apostles. While Paul claimed to be an apostle on a par with the twelve (Gal. 1:1, 16–18), there is no evidence that Barnabas had seen the risen Christ (which would have been necessary for him to be classified as an apostle in the same sense as the 12 disciples plus Paul). Apostles (652)(apostolos from apo = from + stello = send forth) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. In the ancient world a apostle was the personal representatives of the king, functioning as an ambassador with the king’s authority and provided with credentials to prove he was the king's envoy. There were the unique apostles (the 12 plus Paul) who met three specific criteria (1) to have been a witness of the resurrected Christ (1 Corinthians 9:1), (2) to have been explicitly chosen by the Holy Spirit (Acts 9:15), and (3) to have the ability to perform signs and wonders (Acts 2:43; 2 Corinthians 12:12). Larkin has an lengthy explanation of Luke's use of apostles here - This is one of two times in Acts when apostles does not refer to the Twelve (Acts 14:14; compare Lk 11:49). At other points Luke distinguishes Paul and Barnabas from "apostles" (Acts 9:27; Acts 15:2, Acts 15:4, Acts 15:6; Acts 16:4), but here he applies the term to them. What does he mean here? Does Luke differ from Paul in his understanding of Paul's apostolic status? Luke, like Paul, appears to use apostles both in a restricted sense for "the Twelve," chosen by Christ during his earthly ministry and witnesses of his resurrection, and in a broad sense for "missionaries," commissioned messengers of the gospel (compare 2 Cor 8:23; Gal 1:19; Phil 2:25). The latter meaning is intended here (compare Acts 13:1-3). Both Paul and Luke were aware of Paul's apostleship and its extraordinary nature (Acts 26:16; 1 Cor 15:8). They simply chose different ways to present Paul's similarity to and distinctiveness from the Twelve. Paul freely used the term apostle, while Luke in the main reserved it for the Twelve, though he employed cognates to describe Paul's calling (Acts 22:21; Acts 26:17). Paul said he was "untimely born," while Luke described that untimely birth in the context of the ministry of the Twelve and highlighted its distinctiveness by consistently avoiding references to Paul as an apostle. If to plethos tes poleos is employed here as a technical term for an assembly of citizens of a city-state, the division may reflect an official response (Longenecker 1981:433). (The First Missionary Journey 13:1-14:28) Gotquestions adds that "Beyond the unique twelve apostles of Jesus Christ, there were also apostles in a generic sense. Barnabas is referred to as an “apostle” in Acts 13:2 and Acts 14:4. Andronicus and Junias are possibly identified as apostles in Romans 16:7. The same Greek word usually translated “apostle” is used to refer to Titus in 2 Corinthians 8:23 ("messengers [apostolos] of the churches" and Epaphroditus in Philippians 2:25 ("who is also your messenger [apostolos]"). So, there definitely seems to be room for the term apostle being used to refer to someone besides the twelve apostles of Jesus Christ. Anyone who was “sent” could be called an apostle. (See is Is God restoring the position of apostle today?) Luke's uses of apostolos - Lk. 6:13; Lk. 9:10; Lk. 11:49; Lk. 17:5; Lk. 22:14; Lk. 24:10; Jn. 13:16; Acts 1:2; Acts 1:26; Acts 2:37; Acts 2:42; Acts 2:43; Acts 4:33; Acts 4:35; Acts 4:36; Acts 4:37; Acts 5:2; Acts 5:12; Acts 5:18; Acts 5:29; Acts 5:40; Acts 6:6; Acts 8:1; Acts 8:14; Acts 8:18; Acts 9:27; Acts 11:1; Acts 14:4; Acts 14:14; Acts 15:2; Acts 15:4; Acts 15:6; Acts 15:22; Acts 15:23; Acts 16:4;
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Stedman says that Paul "Suddenly, unquestionably led of the Spirit" spoke as if with a megaphone! (Acts 14:1-28 Counterattack)
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Stedman summarizes the three-fold presentation of Paul to the pagans... Here is the pattern for preaching to a non-religious people. If you want to know how to reach your neighbors who are not interested in the gospel, and who know nothing of Scripture, who have not been to church and are not interested in it, here is the way. The approach is through nature. When Paul went to the Jews, he started with the Scriptures, the truth of God that they already knew. When he went to the Gentiles, he started with nature, the truth of God which they already knew. He points out three things that ought to have been very plain to them if they had been thinking about their contact with nature. (1) First he shows that behind creation there is one living God, not a multitude of relatively powerless, disparate, and divided pagan deities or idols. He appeals to the fact that, if they had really observed nature, they would realize that it is not controlled by a conglomerate of separate powers, all trying to compete with one another, as envisioned in the pagan pantheon. According to the pagan system, everything had a god. There was a god of water, a god of trees, a god of rocks. The processes of the body had gods: there was a god for speech, a god for sex, and a god for life. And these gods, like people, were in competition with one another. Paul is saying, "You haven't really seen nature. You haven't noticed, obviously, that nature is as one; it all ties together, blending and harmonizing beautifully. It all exists and functions together because it has been made by one God, who is a living God. It is sustained and held together. It doesn't decay and fall apart but it is constantly being renewed. So there is one living God." Paul declares to them in no uncertain terms that nature has borne witness to God. (2) The second point he makes is that the One Living God permits men free choice, and therefore allows evil. One of the problems about God faced by anyone in the world today is, "Why is there evil present among men?" This is a constant argument of humanists, and others. They say, "If your God is such a loving God, who loves man, why does he permit suffering? Why does he allow evil, and injustice, and war?" These pagans were quite aware of these arguments. They understood them and argued the same way. Paul is answering by saying, "What you must know is that God, in generations past, allowed all the nations to walk in their own way." In other words, he gave them free will. In order to permit free will, he must allow evil. That is Paul's argument, and it is unanswerable. There are those today who say, "Why doesn't God stop all the wars and injustices?" Well, he could. But if he did, he would take away your freedom of choice, and that is the one thing you don't want to surrender. The greatest dignity of humanity is the power to choose between two possible routes. God has given us that power, and he will not take it away. Paul says that is the reason why he allows evil. (3) But third, he says, God will not allow it to go too far. He does not allow evil to engulf humanity and wipe us off the face of the earth, as human evil would do in a few months' time if it were unrestrained. God has restrained it. And right in the midst of it, despite all the rejection and all the rebellion and the blasphemy and hatred that is poured out against him by these people whom he loves, God has shown his love by giving rain and fruit and harvest and gladness in the family circle and joy and happiness throughout the various moments of life. That is the God whom Paul preached. What a marvelous declaration of the gospel, that God had given all these things and thus had given witness to these people about himself! So the first onslaught of the enemy falls back upon itself. The city is open to the gospel, and Paul is able to proclaim it in power. But soon the devil's evil comes full cycle. (Acts 14:1-28 Counterattack) Acts 14:16 "In the generations gone by He permitted all the nations to go their own ways; KJV Acts 14:16 Who in times past suffered all nations to walk in their own ways. He permitted all the nations to go their own ways Acts 17:30; Ps 81:12; 147:20; Hosea 4:17; Romans 1:21-25,28; Ephesians 2:12; 1 Peter 4:3 THE SOVEREIGNTY OF GOD AND MAN'S FREE WILL Arnold - Before the gospel message came, God in His sovereignty, permitted all Gentile nations to walk in their own ways and conduct themselves without the restraints and restrictions of written law. They were allowed to follow their own reason, thinking, passion, desires, and systems of religion, but now God is taking the Gospel to all Gentile nations. (Acts 14:1-20 Patterns in Evangelism) In the generations gone by He permitted all the nations to go their own ways - Note the juxtaposition of God permitted and mankind (all of them) went their own ways (their conscious, volitional, willful choice - they were not coerced to go their own way!). Paul clearly teaches the mysterious truth of God's Sovereignty and Man's free will in this passage. It could not be stated much more plainly! And yet we all wrestle with it because of its mysterious nature. These truths are "secret things!" We need to hearken back to Moses' words in Deuteronomy 29:29 "The secret things belong to the LORD our God, but the things revealed belong to us (IN CONTEXT THE JEWS, BUT BY APPLICATION TODAY TO ALL OF HIS CHILDREN) and to our sons forever, that we may observe all the words of this law." In the generations gone by is a time phrase and one which came to an abrupt and glorious ending when Jesus stepped into the world as God in the flesh to redeem the world, Jew and Gentile, for "there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” (Acts 4:12)
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Stedman observes that "Here is the counterattack of the enemy again, striking back as soon as the power of the gospel is unleashed, to hinder it. This time he falls back on his old reliable -- violence. His spadework has created a climate in which the people can be persuaded to condone the stoning of their benefactor. This is the only time that Paul was stoned -- not with drugs, but with hard, sharp rocks which cut his body, bruised and crushed him, and left him lying in a crumpled heap on the pavement. His enemies dragged him by his legs outside the city gates and threw him on the rubbish dump, thinking he was dead." (Acts 14:1-28 Counterattack)
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Stedman adds "What tremendous evidence of courage! They had been expelled from Antioch of Pisidia, threatened in Iconium, actually stoned in Lystra, but yet, when God raises Paul up, they go right back into those same cities to strengthen the disciples. That kind of courage comes only from trust in the Living God. They were confident that God was going with them, and so back they went, with dauntless courage." (Acts 14:1-28 Counterattack) Gangel writes that "These churches of southern Galatia were the likely recipients of the epistle to the Galatians written between the end of the first journey and the Jerusalem Council. When we read Galatians, therefore, we might think about these believers and remember how they came to Christ, enduring opposition from both Jews and Gentiles in the earliest days of their faith." (See Holman New Testament Commentary - Acts - Page 236)
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Stedman adds that the apostles "did what was essential to the life of the church. They gathered the disciples together and ministered to them. The Christian life is more than merely being converted; it is growing in Christ. It is going on to be what God intended you to be in Christ, which takes certain provisions." (Acts 14:1-28 Counterattack) Strengthening (episterizo - present tense - continually) the souls (psuche - the inner life - mind, will, affections) of the disciples - The disciples in Pisidian Antioch. Notice the strengthening effect was not in their "intellect" as one might receive with simply more Bible knowledge, but it was in their souls, their innermost being. Paul did not want them to be smarter sinners, but to be more like their Savior! He is not seeking to strengthen their external circumstances but their soul which would give them inner resilence, enabling them to endure persecutions and sufferings (afflictions which are guaranteed to come!) In short, Paul knows that external danger is best met by internal "fortification." Larkin on strengthening writes that Paul "wants the new Christians to become "more firm and unchanging in attitude or belief." They have known persecution and will know the pressure of Judaizers' attempts to turn them from the "faith way" (Gal 1:6-7; Gal 3:1-3; Gal 6:12-13). (See Acts - Page 216) John
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Stedman says that the apostles "enlightened them as to the meaning of tribulation. They said, "You're going to go through trouble, but don't be surprised. That is what will make a real, genuine man or woman out of you. It will make you grow. You need tribulation, so thank God for it." Thus they taught them how to view hardship." (Acts 14:1-28 Counterattack) Disciples are to follow their Master (cf Mk 8:34-36) and be imitators of Him Who said "Was it not necessary (JUST AS TRIBULATIONS ARE NECESSARY OR A "MUST" FOR US) for the Christ to suffer these things and to enter into His glory?” (Lk 24:26) Larkin writes that "Many hardships are to be expected as a normal, indeed necessary, part of the Christian life. For Luke, they mainly come in the form of persecution (Acts 5:41; 11:19; 20:23). We must endure through them if we would hope to enter the kingdom of God, experience the full enjoyment of salvation blessings either at death (2 Tim 4:18) or at Christ's return. And today, if authentic Christianity is to be propagated and survive, it will be because we have said no to any "gospel" that promises glory without the suffering, and yes to the way of the cross, which leads to a crown." (See Acts - Page 216) Toussaint comments that "By warning and by promise, Paul and Barnabas strengthened (cf. 15:32, 41) and encouraged the believers. Previously Barnabas had encouraged the believers in Antioch of Syria (11:23). The warning consisted of a prediction of many hardships and the promise was the anticipation of entering the kingdom of God. The latter term certainly describes the eschatological reign of Christ on earth (Millennium)." (See The Bible Knowledge Commentary Acts and Epistles - Page 17) Through (dia - by means of) many tribulations (thlipsis) we must (dei) enter the kingdom of God - The NLT paraphrases this as "reminding them that we must suffer many hardships." The NET translates it "We must enter the kingdom of God through many persecutions." Note that in the original Greek the phrase "many tribulations" is at the beginning of Paul's exhortation for emphasis. This truth is one that is important for disciples to grasp so that they are not caught "off guard" when the tribulations do come. This passage promises they will come! It also promises they will be "plenteous!" This is one of God's promises that you probably won't find in a book collection of promises (cf the promise in 2 Ti 3:12+). Note the preposition through (dia) which conveys the thought that although we can expect to enter the tribulations and walk through them, the preposition through indicates that there is an end as we emerge on the other side and finally walk through the door into eternity where "He will wipe away every tear from (our) eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away." (Rev 21:4) Glory! Also don't miss the adjective "many" and most saints who have walked with Lord for any length of time can attest to the truth of this adjective! Finally notice the verb must which means this is necessary. Tribulations are obligatory, not optional! Oh, how I wish I had been discipled as young believer with this truth, for in my ignorance I was like a boat on a storm tossed sea, getting hit with one giant wave after another and not understanding that this was an expected element in the "normal" Christian life! As sure as night, life’s troubles come, As sure as day, they’re past; But surer still that endless joy When heaven we reach at last. —D. De Haan As Jack Andrews clarified "Christians do not go through tribulations to get to heaven, but Christians go through tribulations because they are going to heaven." We are not saved by our suffering! We are saved because Jesus Christ suffered, bled, and died for our sins! We are saved because He rose again and He lived forevermore! Paul was not teaching the new believers that they have to suffer in order to make it to heaven as some so errantly teach. Paul was teaching the new believers that because they had been saved by the Lord Jesus they would in turn suffer because of their faith in Jesus." (Expository Sermons) John
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Stedman points out that the apostles " recognized the spiritual gifts that were present. They noted that the Holy Spirit had equipped men and women for ministry in the church. They appointed elders in every church, with prayer and fasting. Finally they did a third thing: They prayed and committed them to the Lord. Thus, as they moved on, the church was able to grow and expand and preach throughout that whole area, (as we will see when the apostles come back later) because they were solidly grounded." (Acts 14:1-28 Counterattack) Appointed (5500)(cheirotoneo from cheir = hand + teino = to stretch) means to stretch out the hand, thus expressing agreement with a motion, then, I popularly elect by show of hands, to vote by stretching out the hand and then to appoint. There are only 2 uses in the NT - 2 Cor 8:19, Acts 14:23. Gilbrant - In classical Greek writings cheirotoneō is used to describe how votes were cast in an assembly, i.e., by the raising of a hand or by a show of hands (Liddell-Scott). As early as the Fifth Century B.C. the term meant to “select” or “nominate” (Lohse, “cheirotoneō,” Kittel, 9:437). Later, additional meanings were also implied, such as “electing” or “appointing.” The verb does not appear in the Septuagint. It was used, however, in the writings of later church fathers and described the ordination process of bishops and deacons (cf. Moulton-Milligan). (Complete Biblical Library Greek-English Dictionary)