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Acts 14.1-18
November 20th 2016
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Alright, chapter 14, where we pick it up where Paul and Baranbas have come to Iconium.
So let’s begin by reading the text – 1-18:
Acts 14:1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
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.
4 But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
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 ware 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.
8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked:
9 The same heard Paul speak: who stedfastly 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.
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.
13 Then the priest of Jupiter, which 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 rent 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, which made heaven, and earth, and the sea, and all things that are therein:
16 Who in times past suffered all nations to walk in their own ways.
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.
Back to verse 1
Acts 14:1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
There is some evidence – though scant – that it was here in Iconium that Paul became acquainted with a young man named Timothy who we will read about later.
Iconium was the capital of ancient Lycaonia. This was the first visit Paul would make there on this his first missionary journey.
We will soon see that he will be driven from it but will return with Barnabas to encourage those they reached on this their first visit and it is believed that on his third missionary journey Paul will visit Iconium again.
Iconium is about 120 miles inland from the Mediterranean sea and rests at the foot of Mount Taurus.
Going first to the Jews Paul and Barnabas “so spake” (spake with such power or influence) that a “great multitude of both Jews and Greeks believed – and therefore an ekklasia – a called out – was established here. (verse 2)
2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
This is an interesting passage because what it seems to be saying is the Jews turned their divisive attentions to the gentiles poisoning their minds – “made evil their souls” (is the better Greek) against the brethren” which seems to refer to the brethren Paul and Barnabas had through Christ but could also mean the Jewish believers.
This response from the Jews caused Paul and Barnabas to dig in their heels there at Iconium (as verse 3 says)
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.
I really hate the way the King James presents this passage so let’s read the way the RSV puts it, which is:
(RSV) So they remained for a long time, speaking boldly for the Lord, who bore witness to the word of his grace, granting signs and wonders to be done by their hands.
Apparently undaunted by the critical reviews and due to the fact that nobody attempted to throw them out of the city they decided to remain “long time.”
And in so doing, after “speaking boldly for the Lord,” the Lord “bore witness to the Word of His grace and granted (unto Paul and Barnabas) through “signs and wonders” which were “done by their hands.”
In other words the Lord “Bore witness to the truth of their message by working miracles.”
This is in accordance with what Jesus promised His original eleven when He walked the earth – that His disciples would perform signs and miracles in His Name.
In the last verses of the last chapter of the Gospel of Mark it says:
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
20 And they (the Apostles) went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.
In that day and age the only way that Prophets, Jesus and the Apostles could be seen as speaking for God were for them to perform the work of miracles, giving the people a sign that they did in fact, represent Him.
The proof of our representing Him today is when we speak according to the Spirit and His Word, which is abundantly available, and which teachings lead to a fantastic sign and miracle in this day and age – the fruit of the Spirit.
All of these factors – these witnesses – must be in place today to know . . . if a person is representing the Lord. What signs? Ready,
The Spirit speaks to us that what they say is truth (this is the first witness).
The Words they speak are in harmony with the Word given by the Lord and His apostles,(this is the second witness) AND, and, and . . .third
The messages given bear (or help produce) the fruit of the spirit which is love manifested in love, joy, peace, longsuffering, gentleness, goodness, faith,
meekness, and temperance: against such there is no law, meaning that the fruits are not mandated or forced but come without the Law.
Show me a teaching or message or wonder that is not witnessed by all three of these factors and I will show you a message I find highly suspect.
Let me give you an example. Mark comes up and says:
“I think we need to go through the church and kick all who are living in sin out.”
Is there a spirit that tells some people that this is good and right? There is. Is his advice found in scripture? It is. But does it meet the way Love is defined in scripture? It does not. Failing the three witness method I would then reject the invitation.
(Verse 4)
4 But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
Here there was a schism in the city. It was divided. The term translated divided comes from the Greek term “schid-zo” which means a violent or abrupt renting or tearing.
From this term we get schitzophrenic, someone whose mind has been violently torn apart.
There are very few places in scripture when God is the author of division but they are there.
God divided the light from the dark.
God will separate the sheep from the goats.
God commend believers to rightly “divide the word of truth.”
The Greek used in these cases is not schitzo, however. For instance in
2nd Timothy 2:15, which says: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”
The Greek word here for rightly dividing is “OR THOUGHT TO MEO” and it is a very different type of dividing or separating – it describes a straight line, a cut that is decisive but clean and without any tearing.
Why is this important? God is always cutting paths that can be reunited. His divisions are not schitzoid where the two sides are ripped violently apart making reunion impossible.
They are cleanly cut leaving smooth edges.
In another place (where God divides the sheep from the goats) the term is AF-OR-IDZO – and it means “to set boundaries up” and/or to “put things within them.”
But again the approach is orderly, gentle, purposeful but not violent, tearing or ripping up or apart.
The type of dividing here in Acts 14 (or the city) is the type that is destructive and a type where mending is very difficult because the renting is so violent that it leaves both sides tattered. In the first responder world the people suffered from an avulsion (a violent ripping apart) rather than an incision (which heal much more easily and with lesser scars).
I would suggest that this type of dividing (schitzo-ing) is frequently the work of evil, from the source that loves tearing and renting and ripping things and people apart causing the greatest harm and leaving the division so ugly it’s very difficult to put the sides back together.
In most cases God rightly divides cleanly and/or separates or sets boundaries. In most cases where Satan or humanity get involved sans the Spirit we discover schitzoid division – schitzophrenia – violent ripping and tearing.
It is really easy to see what is at work when two people or more or groups or churches or parties separate.
I am of the opinion that within the body of believers that there ought to be a constant “opportunity” (shall we say, an open door) for all people to ORTHOUGHTOMEO or AFORIDZO – to rightly divide and or set up boundaries for themselves according to the Spirit, the Word and the Fruit of the Spirit involved.
No problem. Rightly divide when you believe the Spirit, and the Word, and the presence or absence of the fruit of the Spirit lead.
But I am also of the opinion that believers ought to all they can to not schitzo. Don’t rend. Don’t tear the members of the body apart. If you find yourself convinced of a matter to the point you need to part ways with others, do so rightly, with one clean cut, but letting love remain – and the opportunity to reunite at some point in time.
So, so often people part ways from one denomination or people-group in the faith schitzophrenically, ripping up the edges of those involved so badly that sewing them back together becomes an impossibility.
Resist this if at all possible. It is rarely the approach of God. Having said this, however, there is one place in the New Testament where God does exhibit schitzophrenic tearing.
This means He was seriously dividing the thing involved and did NOT want it ever coming back together. Know where it is? That’s right, when he tears the temple veil in two.
The Greek tells us that He does NOT rightly cleanly divide it. He rends it – schitzoes it – tattering it apart from top to bottom as a means to clearly tell the world – no more of this ever again!
Interesting, huh?
So the multitudes of the town have been schitzoed (or rented) by the Jews spreading lies. Of course this can only go on so long before something ugly happens (verse 5 and 6)
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 ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
And when there was a rush of excitement or an aggressive attempt to put them to death by a tumult of both Jew and Greek, they were aware of it (they heard about it) and fled to Lystra and Derbe, two cities of that Province or region.
Lystra was a city of Lycaonia not too far from Iconium, and Derbe was not far from Lystra.
Jesus says something really interesting to His disciples in Matthew 10 about this. He says:
“When they persecute you in one town, flee to the next; for truly, I say to you, you will not have gone through all the towns of Israel, before the Son of man comes.”
Here we see that Paul and Barnabas take the Lord’s advice, doing all they could to spread the Word but realizing they could run from one city in Israel to the next and not . . . get to all of them before His return.
Anyway . . . what did Paul and Barnabas do in this new region?
7 And there they preached the gospel.
Now Luke gives us a specific story and says at verse 8:
8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked:
This is a very similar story to what Jesus did with a man born lame and which we covered extensively in our verse by verse of John. All the principles remain and so I won’t repeat them here.
Just know that he sat without any power in his feet to walk and that this was from birth. Also know that as a principle to us the picture is all of us are from birth incapable of walking the Christian walk unless we are first raised by the power of God through Christ to a life from above.
9 The same (the lame man) heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,
So this man heard the words of Paul, and Paul, looking upon him, could tell (“perceived – in all probability through the Spirit) that the man believed, or as the King James puts it
“that he had the faith to be healed.”
There are numerous ways to teach this. I am going to teach it as I believe it is to be contextually applied and understood.
The Apostles were doing miracles so that their words would be supported. The disabled man looked to Paul and the King James says that Paul perceived that he had “the faith to be healed.”
As we will see, he was – and it is clear – he was healed by His faith.
But I must defer to the principle application this passage has to us – that it is by our faith that we are saved – saved – and the message of this passage to us today is NOT that if we possess enough faith we too can or will be healed of our physical ailments.
I ardently maintain that if we are to be healed of our ailments – my supernatural miracles today or by medicine – that it is the will of God.
I wholeheartedly maintain this position – not denying healings or miracles – but placing the full reliance upon the will and ways of God and not man.
Why? Because while the Spirit may suggest otherwise to some, and the word may evidence otherwise (as in stories like this) the stance that we can be healed if we only have enough faith does NOT accord with the fruit of the spirit, which includes peace.
The Prince of Peace brings such fruit but I have personally witnessed the antithesis to peace in the lives and hearts of believers who have been told that they can heal themselves if they only had enough faith.
I have actually heard one believer tell others that they could rise up from the ravages of infantile cerebral palsy if they only had enough faith.
Part of the support for my position is found in the Greek because when we appeal to it we read that Paul
perceiving (eido)
that he had faith (pistis)
to be sozo, (saved).
This is the principle. This is the message to us today. We hear the Word spoken (as this lame man heard the words of Paul) and we believe and was saved, with the lame man’s condition being emblematic of our souls which are only and all, saved by faith.
Okay. Seeing the man possessed the faith to be saved Paul (verse 10)
10 Said with a loud voice, “Stand upright on thy feet. And he leaped and walked.
The picture being that when God saves a soul He gives us the spiritual abilities to stand on our own two feet and then standing, to choose to even walk and leap for joy. (verse 11)
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.”
This brings us to another nuanced fact that I’d like to point out and which I may be wrong about but (listen) miracles, presented to people who are not privy to the context of the Word or the influence of the Holy Spirit within, can often be ascribed or assigned to sources other than the true and living God.
For instance, when people today witness that we, as Christians, are patient, and kind, and forgiving without knowing the cause, there is a great potential for them to assign these characteristics to our being good, to our natural goodness or our loving natures (or whatever).
In other words it is only in the context of Christ that our goodness or behaviors may be seen for where they truly originate.
To make sure people know our “good works” are the result of “Him in us” I believe it is important to always do our good deeds in His name and power.
If ever in a position to help a non-believer we may do well, when they begin to praise us for our goodness, to redirect their praise, and admit that if it were up to us we never help them – but it is Christ in us that does the work.
Here in Lycaonia I would imagine that most of these who witnessed the miracle had not believed (yet) nor were they transformed by a renewing of their minds.
They simply saw one of their own disabled from birth who was raised up and walking.
So who do they credit? The men involved but not them alone – they gave credit to their gods coming down among them and doing the work!
Now stay with me. Among the Nation of Israel, a nation who worshipped the True and Living God, miracles had the capacity to truly show that the person speaking was from Him on high – and proper belief and allegiance and conversion was able to occur among them.
But to a pagan world, we see here that grand miracles did not always have the same results.
In fact, they could have very negative results IF NOT couched in the knowledge and understanding of the true and living God and His Son whom He has sent.
For this reason we read of miracles less and less through the rest of the New Testament. In my estimation that are reset more and more by a preaching of the Word and in the context of the body of believers.
In other words, as the gospel went out further into the pagan world it was the Word by the Spirit that convinced first, and then miracles (if they occurred) happened more among believers, in the body, who upon receiving or witnessing, were in a position to praise the true and living God – and not assign them to something according to their own pagan experience or background.
So again, to summarize:
To the Jews the miracles of God done openly would revert to the glory of the True God and attest that the miracle worker was from God.
To the Gentile masses that had NOT heard the Gospel miracles could do nothing more than encourage continued pagan worship.
Therefore more and more within the New Testament miracles would occur in the Body where God would be truly be glorified.
Do miracles still occur in and out of the Body? All the time. All in the hands of Him and all in accordance to 1) The Spirit, 2) the Word, and 3) the Fruit of the Spirit.
So, to the point, this miracle was done on this pagan man born lame and the unlearned masses said:
“The gods are come down.”
This was an idolatrous region and the miracle Paul wrought led them to suppose that their gods had come down in the likeness of men.
The poems of Homer, and Virgil etc are filled with fictional accounts of similarly interpreted appearances. In fact Homer wrote:
“For in similitude of strangers oft The gods, who can with ease all shapes assume, Repair to populous cities, where they mark Th’outrageous and the righteous deeds of men.”
So obviously the response these people had was in harmony with their pagan traditions.
So . . .
12 . . .they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.
According to Ovid, there was a tradition that both Jupiter and Mercury had visited this very region so it is no wonder that they were trying to resurrect the myth in this event involving Paul and Barnabas.
Jupiter was represented as the most powerful of all the gods of the ancients. It is believed that because Barnabas was a large man that he represented him.
The worship of Jupiter was almost universal anciently as he is the “Ammon” of Africa, the “Belus” of Babylon, the “Osiris” of Egypt. His common title was, “the father of gods and men.”
There is no wonder in the fact that founder of Mormonism carried with him artifacts related to Jupiter, who was traditionally represented as sitting upon a golden (or ivory throne), holding in one hand a thunderbolt, and in the other a scepter of cypress and who had power over all other gods except the fates.
And they called Paul, Mercarius or Mercury.
Known as Hermes (erh-deh-mees) by the Greeks and had a name shared by five characters in ancient Rome and/or Greece.
The most celebrated Hermes was the son of Jupiter and Msia.
(Interesting isn’t it, that what these folks were saying was that the most powerful God (Jupiter) had visited them with His Son (Mercury). Anyway . . .
Mercury was the messenger of the gods, and of Jupiter in particular. He was the patron of travelers and shepherds; he conducted the souls of the dead into the infernal regions; and he presided over orators, and declaimers, and merchants; and he was also the god of thieves, pickpockets, and all dishonest persons.
He was regarded as the god of eloquence; and as light, rapid, and quick in his movements.
It was the early church believer Chrysostom who suggested that Barnabas was a large, athletic man, and was hence taken for Jupiter but that Paul was small in his person, and good with words, and was hence supposed to be Mercury, the latter part Luke confirms when he says, “because he was the chief speaker.”
13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.
The priest of Jupiter, whose office and job it was to conduct the worship of Jupiter in the region, by offering sacrifices, etc., “which was before their city.”
Reading this it sounds like the priest or his office was before the city but the Greek is saying that this refers to Jupiter, an image or statue of Jupiter, was in front of their city, or near the gates.
Anciently, cities were supposed to be under the protection of particular gods; and their image, or a temple for their worship, was placed commonly in a conspicuous place at the entrance of the city.
So the priest representing Jupiter brought oxen – probably two – one for Jupiter and one for Mercury – as it was common to sacrifice bullocks to Jupiter.
And garlands (lines of flowers decorating the oxen) to the city gates and would have done sacrifice – (would have, but didn’t because) (verse 14-18).
14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes (another term for tearing in the Greek – dee-ahh-resso), and ran in among the people, crying out, (verse 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, which made heaven, and earth, and the sea, and all things that are therein:
16 Who in times past suffered all nations to walk in their own ways.
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.
We will cover the contents of this speech next week but I want to explain renting of clothing here since tearing and ripping has been a topic today.
Kriah is a Hebrew word meaning “tearing.” It refers to the act of tearing one’s clothes or cutting a black ribbon worn on one’s clothes. This rending is a striking expression of grief and anger at the loss of a loved one.
When Jacob believed his son Joseph was dead, he tore his garments (Genesis 37:34).
Also, in II Samuel 1:11 we are told that King David and all the men with him took hold of their clothes and rent them upon hearing of the death of Saul and Jonathan.
Job, in grieving for his children, stood up and rent his clothes (Job 1:20).
Today kriah is done by child, parent, spouse, and sibling of the deceased.
It is usually done at the funeral home before the funeral service begins. If a black ribbon is used, it is provided by the funeral director. It is an act that is always done which represents strength (the ability to stand) at a time of grief.
A cut is made on the left side of the clothing for parents–over the heart–and on the right side for all other relatives.
When the tear or cut is made, the family recites the following blessing, which is so beautiful and shows the practice of praising God in the Storm as they say:
“Blessed are You, Adonai Our God, Ruler of the Universe, the True Judge.”
But what does the tearing signify?
According to one Rabbi . . .
“Tearing one’s clothing, especially in front of a crowd, is a powerful expression of pain and sorrow.” He goes on
The practices involved in Jewish mourning do not try to minimize pain or hide it from public view. Torah acknowledges the emotional turmoil (and often anger) that a mourner feels and provides a framework for its expression. In fact, tearing clothes highlights the mourner’s grief and encourages him to express it.”
The thought behind the renting is multi-fold.
First, the mourner tear his clothing until he exposes his heart. This conspicuous sign of his torn shirt over the heart represents the broken heart of the mourner.
It is also a sign that the mourner can no longer express love to the departed, which is a painful realization. The shedding of the garment illustrates that the physical relationship with the departed has been severed.
But Keriah contains a positive message as well so there is a duality conveyed in the act.
On the one hand, death is a painful loss and one expresses that pain by ripping one’s garment but on the other hand, a garment is not you; it is only an accessory.
So likewise the Jews see the body as an accessory to the soul so in the renting, the soul has now shed its garment of expression in this life.
Therefore there is a subtle message of hope in keriah – that the soul lives on; it has only outgrown this garment.
All that being said and present so beautifully, listen to what I also discovered. Anciently, a Jew, a lover of God, upon bad news and without any religious input, rent his clothes over his heart.
But listen to what one Rabbi wrote:
“Originally, people would rip their garments as soon as they heard the sad news. Today, it is done as part of the funeral service, so that the Rabbi can ensure that it is done properly.”
That says more today about organized religion today than a twenty volume set.
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