4  Qualities of an  Effective Servant  of Jesus Christ  (Acts 14:1–28)

And it came about that in Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a great multitude believed, both of Jews and of Greeks. But the Jews who disbelieved stirred up the minds of the Gentiles, and embittered them against the brethren. Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was bearing witness to the word of His grace, granting that signs and wonders be done by their hands. But the multitude of the city was divided; and some sided with the Jews, and some with the apostles. And when an attempt was made by both the Gentiles and the Jews with their rulers, to mistreat and to stone them, they became aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region; and there they continued to preach the gospel. And at Lystra there was sitting a certain man, without strength in his feet, lame from his mother’s womb, who had never walked. This man was listening to Paul as he spoke, who, when he had fixed his gaze upon him, and had seen that he had faith to be made well, said with a loud voice, “Stand upright on your feet.” And he leaped up and began to walk. And when the multitudes saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. And the priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds. But when the apostles, Barnabas and Paul, heard of it, they tore their robes and rushed out into the crowd, crying out and saying, “Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you in order that you should turn from these vain things to a living God, who made the heaven and the earth and the sea, and all that is in them. And in the generations gone by He permitted all the nations to go their own ways; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” And even saying these things, they with difficulty restrained the crowds from offering sacrifice to them. But Jews came from Antioch and Iconium, and having won over the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead. But while the disciples stood around him, he arose and entered the city. And the next day he went away with Barnabas to Derbe. And after they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God.” And when they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed. And they passed through Pisidia and came into Pamphylia. And when they had spoken the word in Perga, they went down to Attalia; and from there they sailed to Antioch, from which they had been commended to the grace of God for the work that they had accomplished. And when they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. And they spent a long time with the disciples. (14:1–28)

Admittedly, this lengthy narrative passage contains no explicit teaching on God’s requirements for effective service. It does, however, present two highly qualified and effective servants who modeled the qualifications necessary for all who would proclaim the good news through the Lord Jesus Christ. The many diverse and unique features of this inspired record of the further extension of the gospel into the Gentile world can be tied together by focusing on the two constants in the diversity—Paul and Barnabas. Through the flow of this narrative, these two servants of God manifest examples of seven qualities that make for effective spiritual ministry: Spirit-giftedness, boldness, humility, persistence, caring, commitment, and reverence.

SPIRIT-GIFTEDNESS

The characteristic of Spirit-giftedness is evident throughout the chapter. As Paul and Barnabas ministered, they employed the gifts the Spirit had given them.

A spiritual gift is not a natural human ability or talent but a bestowment by the grace of God on believers that provides a channel through which the Holy Spirit’s power flows in ministry (1 Cor. 12:7). The mutual exercise of those enablements is thus vital to the proper functioning and building of the Body of Christ (1 Cor. 12:14ff.).

In this chapter, four of these gifts can be seen in operation. The first is prophecy (1 Cor. 12:10), the Spirit-given ability to proclaim the Word of God with clarity and power. Verse 1 notes that it came about that in Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a great multitude believed, both of Jews and of Greeks. Verse 21 says that after they had preached the gospel in Derbe and had made many disciples, they returned to Lystra and to Iconium and to Antioch. Verse 25 relates that when Paul and Barnabas had spoken the word in Perga, they went down to Attalia.

A second grace gift exhibited by the missionaries was teaching (Rom. 12:7). Verse 22 describes their ministry of strengthening the souls of the disciples. Such strengthening was a result of teaching them the Word (cf. Acts 2:42).

Paul and Barnabas also manifested the gift of exhortation (Rom. 12:8)—the spiritual encouragement that leads the one encouraged to pursue a righteous course of action. Verse 22 finds them encouraging the believers to continue in the faith.

A final gift evident in this chapter is that of leadership (Rom. 12:8). As part of their duties, Paul and Barnabas appointed elders for them in every church (v. 23). They did not leave their new converts to fend for themselves. Their leadership gifts enabled them to bring structure to the newly formed congregations and install appropriate leaders.

Those four gifts are at the heart of all spiritual ministry in building the church. They are still vital today for pastor-teachers and evangelists. Besides those permanent edifying gifts, the apostles also possessed temporary sign gifts unique to their Lord and to them (2 Cor. 12:12). This passage mentions two of those apostolic gifts: miracles (v. 3) and healing (v. 8). Those unique gifts confirmed that the apostles spoke for God (Heb. 2:3–4). Such supernatural confirmation is unnecessary today. Whether a man speaks for God can and must now be determined by whether his message conforms to the only standard, which is Scripture.

Since effective ministry demands the collective functioning of spiritual gifts, in Romans 12:6–8 Paul exhorts the church:

Peter also wrote of the urgent need for each individual to minister his particular gift: “As each one has received a special gift, employ it in serving one another, as good stewards of the manifold grace of God” (1 Pet. 4:10). The singularity of the term gift does not preclude the reality that the one gift we possess may be a combination of the various categories of giftedness, blended uniquely for each believer.

It was because Paul and Barnabas had ministered their gifts effectively in their local church (cf. Acts 13:1–3) that God chose them for the challenge of missionary service. They had proven their faithfulness and were ready for a wider scope of ministry.

BOLDNESS

And it came about that in Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a great multitude believed, both of Jews and of Greeks. But the Jews who disbelieved stirred up the minds of the Gentiles, and embittered them against the brethren. Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was bearing witness to the word of His grace, granting that signs and wonders be done by their hands. But the multitude of the city was divided; and some sided with the Jews, and some with the apostles. And when an attempt was made by both the Gentiles and the Jews with their rulers, to mistreat and to stone them, they became aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region; and there they continued to preach the gospel. (14:1–7)

Having been driven out of Pisidian Antioch (Acts 13:50), Paul and Barnabas went to Iconium, about eighty miles to the southeast. Iconium was a cultural melting pot—native Phrygians whose ancestors had occupied the area from ancient times, Greeks and Jews who dated back to the Seleucid period (312–65 B.C.), and Roman colonists who had arrived more recently.

When Paul and Barnabas arrived in Iconium they, as was their custom in evangelizing a new city, immediately entered the synagogue of the Jews. If they went to Gentiles first, they would not be able to go to the synagogue. There they spoke in such a manner that a great multitude believed, both of Jews and of Greeks. The missionaries’ preaching was no doubt premised on the Old Testament and aimed at proving that Jesus was the Christ. It bore much fruit because it was done in the power of the Holy Spirit.

As at Pisidian Antioch, however, jealousy rapidly appeared in all its ugliness. Those Jews who disbelieved stirred up the minds of the unbelieving Gentiles, and embittered them against the brethren. Disbelieved is from apeitheō and could be translated “disobeyed.” The New Testament equates unbelief in the gospel with disobedience (John 3:36; Rom. 2:8; 15:31; Eph. 2:2; 5:6; 2 Thess. 1:8; Titus 3:3; 1 Pet. 4:17), since “God is now declaring to men that all everywhere should repent” and believe in the Lord Jesus Christ (Acts 17:30–31). Those who refuse to do so are disobedient to God’s command.

Embittered translates kakoō, which can mean “to poison.” While Paul and Barnabas spent a long time at Iconium speaking boldly with reliance upon the Lord, their enemies slowly poisoned public opinion against them. As it had at Pisidian Antioch, the missionaries’ preaching gradually polarized the population of Iconium. That is the expected result when the gospel is properly presented (cf. the discussion of Acts 13:42–52 in chapter 3 of this volume).

Luke’s use of the term therefore to begin verse 3 appears puzzling at first glance. The word implies a logical connection with what precedes it, yet the connection with verse 2 is not immediately apparent. Because of that, some have argued that verse 2 was not part of the original text of Acts, or that it belongs in another location. In their view, it interrupts the logical flow of the text from verses 1 to 3. Such a view is shortsighted, however, as John Polhill explains:

The mounting opposition did not intimidate Paul and Barnabas but energized them to speak out boldly. Nor did it deter them from spending a long time ministering at Iconium.

Boldness is that essential quality without which nothing significant can be accomplished for the gospel. Boldness is what enables believers to persist in the face of opposition.

Boldness certainly defined the apostle Paul. To the Thessalonians he wrote, “After we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition” (1 Thess. 2:2; cf. Acts 9:27–28; 13:46; 19:8). That he would continue to speak boldly was his constant concern (Eph. 6:19–20; Phil. 1:19–20).

Boldness also marked the other early preachers. Sternly warned by the Sanhedrin to stop preaching in the name of Jesus, “Peter and John answered and said to them, ‘Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking what we have seen and heard’” (Acts 4:19–20). Peter and John then reported the Sanhedrin’s threats to the rest of the church. The church’s response was to pray for even greater boldness: “Now, Lord, take note of their threats, and grant that Thy bond-servants may speak Thy word with all confidence” (Acts 4:29). Such boldness has been basic to effective Christian service throughout the centuries.

As the missionaries continued to courageously and faithfully proclaim the gospel, the Lord was bearing witness to the word of His grace, granting that signs and wonders be done by their hands. These amazing acts of divine power through them affirmed that they spoke for God. The designation the word of His grace is appropriate, since the message of the gospel is about God’s grace granted to unworthy sinners so that they might be reconciled to Him. That grace is the heart of the gospel. Miraculous signs and wonders were the confirmation that the message of grace for sinners that Paul and Barnabas spoke was truly from God.

As marvelous as the message was, and as powerful the confirmation, there was opposition again from the unbelieving Jews. As a result, the multitude of the city was divided; and some sided with the Jews, and some with the apostles. Like Pisidian Antioch, Iconium had become a polarized, smoldering cauldron. It was not long before the city erupted in response to the confrontational preaching of the two men.

Luke refers to both Paul and Barnabas as apostles. In what sense was Barnabas an apostle? He obviously was not an apostle in the same sense as the twelve and Paul. They were eyewitnesses of the resurrected Christ and were personally called by Him. Barnabas qualified on neither count. He was commissioned not by Jesus Christ directly, but by the church (cf. 2 Cor. 8:19). He was therefore an apostle only in the general sense of the word. Because of that, it is best to translate apostles here not as an official title but as “messengers” (cf. 2 Cor. 8:23; Phil. 2:25). The verb apostellō, from which apostolos (“apostle”) derives, means “to send.” Paul and Barnabas were both apostles, or sent ones, of the church at Antioch. In addition, Paul was officially an apostle of Jesus Christ (Rom. 1:1, 5; 1 Cor. 1:1; 9:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; 2:7; 2 Tim. 1:1, 11; Titus 1:1), and Barnabas, by serving with him, came under the shadow of Paul’s apostolic authority.

The smoldering opposition to Paul and Barnabas eventually burst into flame. At the instigation of their Jewish opponents, an attempt was made by both the Gentiles and the Jews with their rulers to mistreat and to stone them. Attempt translates hormē, which literally means “a rush” or “an assault.” The verb form of hormē appears in Acts 19:29, where it describes the assault on Paul’s companions by the mob at Ephesus. No doubt a similar scene of mob violence took place at Iconium, as the unruly crowd sought to mistreat and to stone the two missionaries. The attempt to stone Paul and Barnabas proves that their Jewish opponents were the instigators. Stoning was a Jewish form of execution, usually for blasphemy.

Paul and Barnabas were bold, but not foolish. When they became aware of what was happening, in sensible self-preservation they fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region. Their flight was an act of prudence, not cowardice (cf. Matt. 10:23). There was obviously nothing more they could accomplish by remaining at Iconium, so it was time to move on to new territory where the gospel was needed. As it had done earlier in Acts (8:1–4), persecution merely pushed the good news of forgiveness and salvation into new regions.

Paul made a profound impression during his stay at Iconium. That impression

As this tradition shows, the believers at Iconium did not think any less of him for his flight.

The cities of the region of Lycaonia, Lystra and Derbe, to which Paul and Barnabas fled, were quiet, provincial towns, well off the beaten path. Both were located in the Roman province of Galatia. Lystra was about eighteen miles from Iconium and was the home of Lois, Eunice, and Timothy (Acts 16:1; 2 Tim. 1:5), who may have been saved during this visit by the apostle. Derbe was forty miles southeast of Lystra. Since no synagogue is mentioned in Lystra, it probably had a very small Jewish population. That did not deter the missionaries, however, and they immediately proclaimed the gospel. From this effort in Lystra, Luke records three remarkable events: the healing of the man who had never walked, the bizarre incident of pagans worshiping the preachers, and the stoning of Paul.

HUMILITY

And at Lystra there was sitting a certain man, without strength in his feet, lame from his mother’s womb, who had never walked. This man was listening to Paul as he spoke, who, when he had fixed his gaze upon him, and had seen that he had faith to be made well, said with a loud voice, “Stand upright on your feet.” And he leaped up and began to walk. And when the multitudes saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. And the priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds. But when the apostles, Barnabas and Paul, heard of it, they tore their robes and rushed out into the crowd, crying out and saying, “Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you in order that you should turn from these vain things to a living God, who made the heaven and the earth and the sea, and all that is in them. And in the generations gone by He permitted all the nations to go their own ways; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” And even saying these things, they with difficulty restrained the crowds from offering sacrifice to them. (14:8–18)

Paul, of course, ministered as the Spirit’s power flowed freely through him. While preaching at Lystra, probably in the marketplace, he noticed sitting there a certain man, without strength in his feet, lame from his mother’s womb, who had never walked. Luke’s threefold description emphasizes the hopelessness of the man’s condition. He was congenitally crippled, and everyone in town knew it. This man was in the habit of listening to Paul as he spoke, as the imperfect tense of the verb translated listening indicates.

Out of the dozens of people in the crowd, Paul fixed his gaze upon him. Having seen that he had faith to be made well, Paul said with a loud voice, “Stand upright on your feet.” The apostle saw an opportunity to confirm his message with a miraculous sign. This man who had never taken a step in his life promptly leaped up and began to walk. The unhindered flow of the Holy Spirit’s power through Paul resulted in a dramatic miracle.

Although today’s believers do not possess miraculous healing power as Paul did, the principle is instructive—God’s power is absolutely necessary if His work is to be accomplished (Eph. 6:10; 1 Pet. 4:11). The power “to do exceeding abundantly beyond all that we ask or think” (Eph. 3:20) comes to all believers at salvation. The power of the Holy Spirit is released in believers’ lives as they walk moment by moment in obedience to the truth. That enables them to be used as agents through whom no physical healing occurs, but rather the transformation of the soul in salvation and sanctification.

Along with power and results in service for Christ comes the temptation of pride. It is often difficult to acknowledge that the results stem from God’s power, not human ingenuity and ability.

Peter wrote of the centrality of humility in 1 Peter 5:5–6:

James echoed those thoughts in James 4:6, 10: “God is opposed to the proud, but gives grace to the humble…. Humble yourselves in the presence of the Lord, and He will exalt you.” Humility is the supreme spiritual virtue because it gives God His rightful place. Paul’s understanding of the reality of humility is best seen in his words to the Corinthians:

After God performed through Paul the spectacular miracle of healing the crippled man, a bizarre reaction ensued. When the multitudes saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” This strange and surprising turn of events had its roots in local folklore. There was a tradition in Lystra (recorded by the Roman poet Ovid, who died in A. D. 17) that the gods Zeus and Hermes once came to earth incognito. When they arrived at Lystra and asked for food and lodging, everyone refused them. Finally, an old peasant named Philemon and his wife, Baucis, took them in. Their inhospitable neighbors were drowned in a flood sent by the vengeful gods. Philemon and Baucis, however, saw their humble cottage turned into a magnificent temple, where they served as priest and priestess. After their deaths, they were turned into two stately trees.

Determined not to repeat their ancestors’ mistake, the people of Lystra began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. 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. Because the crowds spoke in the Lycaonian language, neither Paul nor Barnabas could comprehend what was going on.

Not to be outdone, the priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds. If Zeus had indeed come down to earth in the form of this preacher, he had to lead the people in offering him worship.

Luke then describes the reaction of Paul and Barnabas when they finally became aware of what was transpiring: when the apostles, Barnabas and Paul, heard of it, they tore their robes (a Jewish expression of horror and revulsion at blasphemy; cf. Matt. 26:65) and rushed out into the crowd. Determined to put a stop to the unwanted exaltation, the missionaries began crying out and saying, “Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you in order that you should turn from these vain things.” They were not gods, Paul and Barnabas insisted, but men of the same nature as the Lyconians. Far from seeking their worship, the missionaries had come to Lystra to preach the gospel to them in order that they should turn from these vain things. That last phrase aptly describes not only the idolatry of Lystra, but also all false religion. All religion apart from the worship of the one true God is futile, hopeless, and in vain.

The crowd at Lystra was a pagan crowd, unversed in the Old Testament Scriptures. Accordingly, Paul’s message was very different from the ones he preached in the Jewish synagogues at Iconium and Pisidian Antioch. Instead of proclaiming the God of Abraham, Isaac, and Jacob from the Scriptures, he proclaimed the living God, who made the heaven and the earth and the sea, and all that is in them. Since they did not know the Old Testament, he appealed to the universal, rational knowledge of the Creator, the first cause in a cause-and-effect world. As he was later to write to the Romans:

Paul later evangelized the pagans on Mars Hill in Athens from the same starting point—the need to explain the ultimate cause for the world and everything in it (cf. the discussion of 17:22–31 in chapter 10 of this volume).

Although He had revealed Himself in general revelation through reason and conscience, God in the generations gone by permitted all the nations to go their own ways. There was a tolerance on God’s part toward sinners who did not have the full revelation of His holy will.

It is important to realize at this point that nothing has ravaged gospel preaching to the untaught world more than the theory of evolution. Because it poses an explanation of the existence of everything without a Creator or moral lawgiver, people who accept it fail to see any need for God or a first cause. Thus they cut themselves off from all that creation, reason, conscience, and providence are designed to do—namely lead them to God. (For further discussion of the theory of evolution, see chapter 10 of this volume.)

Special revelation came only in the Old Testament Scriptures, entrusted to Israel. The pagan nations, in their ignorance, were left to go their own ways, having only general revelation. As commentator Albert Barnes explains, that meant God allowed them

Those times ended with the coming of Christ (cf. Acts 4:12). Since then, although “having overlooked the times of ignorance, God is now declaring to men that all everywhere should repent” (Acts 17:30), and the gospel is to be preached to every creature (Mark 16:15; Luke 24:47).

Although the Gentile nations had no written, special revelation, God did not leave Himself without witness, in that He did good and gave them rains from heaven and fruitful seasons, satisfying their hearts with food and gladness. God’s providence, as theologians call this unlimited goodness, as well as a rational response to His creative power, testify to all men of His existence. So also do their own consciences, which contain moral law (Rom. 2:13–15). Because of such provisions, those who reject Him are without excuse (Rom. 1:20).

So intent was the pagan crowd on honoring the two “gods” that even saying these things, it was only with difficulty that Paul and Barnabas restrained the crowds from offering sacrifice to them. At length they managed to make themselves understood, and the ceremony came to a halt.

This incident reveals the humility of Paul and Barnabas. To be acclaimed a god was the highest honor imaginable in the Greco-Roman world, and was much sought after (cf. Acts 12:22). Yet they disavowed any such notions about themselves and instead pointed the pagan crowd to the Creator God. They successfully handled the temptation to succumb to pride. Had Paul and Barnabas yielded to that temptation, it would have destroyed their usefulness. Those who seek glory for themselves are on the path to spiritual weakness and impotence.

PERSISTENCE

But Jews came from Antioch and Iconium, and having won over the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead. But while the disciples stood around him, he arose and entered the city. And the next day he went away with Barnabas to Derbe. And after they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, (14:19–21)

Whether the Jews who came to Lystra from Antioch and Iconium were hunting for Paul and Barnabas, or were simply traveling on business, is unknown. In any case, they were outraged at finding the two missionaries again proclaiming the gospel. They took immediate action and, having won over the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead. Luke does not record what arguments these Jews used to turn the pagan crowd against Paul and Barnabas, but they were obviously effective. Some of the same people who had wanted to worship Paul as a god now turned savagely on him. Their fickleness is reminiscent of the people of Jerusalem who hailed Jesus as the Messiah at the triumphal entry, then a few days later called for His execution. In an act of mob violence the crowd stoned Paul—an act to which he refers in 2 Corinthians 11:25 (cf. Gal. 6:17). Luke does not record why Barnabas was not also attacked. Perhaps he managed to escape, or the crowd focused its fury on Paul because he was the chief spokesman (v. 12).

The question arises as to whether Paul died from the stoning and was resurrected. Some argue that he was, and they link this incident with his third-heaven experience recorded in 2 Corinthians 12. That view is unlikely, however, for several reasons.

Supposing is from nomizō, which usually means “to suppose something that is not true.” Nomizō appears in Acts 7:25, where Moses wrongly supposed the Israelites would understand that God had sent him to deliver them. In Acts 8:20, it describes Simon’s false assumption that he could buy the Holy Spirit’s power. Nomizō is used in Acts 16:27 to describe the Philippian jailer’s nearly fatal supposition that the prisoners had escaped (cf. Acts 17:29; 21:29; Matt. 5:17; 10:34; 20:10; Luke 2:44; 1 Tim. 6:5). The predominant New Testament usage of nomizō argues that Paul was not dead, and the crowd’s supposition was incorrect.

Further, if Paul had died and been resurrected, why would Luke insert the word supposing? That would undermine the credibility of the miracle, since skeptics could argue that the crowd wrongly assumed that Paul was dead.

Nor are miracles, especially resurrections, minimized in Acts. The resurrections of Dorcas (Acts 9:36–42) and Eutychus (Acts 20:9–12) are clearly and unambiguously presented as the raising of a dead person to life. If Paul had died and been resurrected, why relate the incident in such a vague, uncertain way? Throughout Acts, miracles are supernatural signs pointing men to the truth. A confusing sign, however, points nowhere.

Finally, in 2 Corinthians 12:2, Paul states that his third-heaven experience took place fourteen years before he wrote 2 Corinthians (A.D. 56 or 57). That dates the third-heaven experience at A.D. 42 or 43—an impossibly early date for Paul’s stoning at Lystra on the first missionary journey.

His would-be executioners, however, believed Paul to be dead. They hauled his body out of the city and contemptuously dumped it, not even deigning to give him a decent burial. The missionaries’ ministry at Lystra had not been without fruit, and some of the disciples they had made now stood around the battered, unconscious body of their fallen leader. They came either to take his body away for burial or to protect him from further harm. Possibly among them were Timothy, a native of Lystra (Acts 16:1), his mother, Eunice, and grandmother, Lois (cf. 2 Tim. 1:5). To the believers’ joy and amazement, Paul regained consciousness, arose and courageously entered the city.

Most would have taken some time off to recuperate, but not Paul. The very next day he went away with Barnabas to Derbe, a fortymile walk. The trip, for one in Paul’s condition, must have been excruciatingly painful. Paul never willingly lost a day, however. Since the door for ministry was temporarily closed at Lystra, he simply moved on to minister somewhere else. Nothing daunted him, not even being stoned nearly to death (cf. Phil. 4:11). He was persistent, committed to “making the most of [his] time, because the days are evil” (Eph. 5:16).

CARING

And after they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God.” And when they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed. (14:21–23)

Paul and Barnabas expressed their care and concern for the new believers. An effective servant of God knows the Great Commission is not merely to gain professions of faith but to nurture that faith to maturity. After the missionaries had preached the gospel at Derbe and had made many disciples, they returned to Lystra and to Iconium and to Antioch. When they had completed the work in Derbe, Paul and Barnabas revisited the three cities they had just come from. Such visits were fraught with danger. Some have speculated that by this time new Roman magistrates were in office. Even if that were true, the Jewish communities in all three cities remained implacably opposed to the gospel. Paul and Barnabas knew, however, that it was far more dangerous to the gospel cause for those new flocks not to be strengthened.

Paul and Barnabas’s nurture of their children in the faith involved at least four elements. Their first task was strengthening the souls of the disciples. Strengthening is from episterizō, a word used elsewhere in Acts to speak of strengthening believers (15:32, 41; 18:23). That should be the goal of every pastor (cf. Eph. 4:11–16; Col. 4:12–13), and is done by the teaching of the Word (Acts 20:31–32; 1 John 2:14).

Besides their teaching, Paul and Barnabas were encouraging, or coming alongside, the disciples to exhort them to obedience. Believers must not only be taught sound biblical truths but also exhorted to practice them. Paul reminded the Thessalonians that “we were exhorting and encouraging and imploring each one of you as a father would his own children” (1 Thess. 2:11). Exhortation is teaching’s inseparable companion.

Paul and Barnabas’s exhortation was twofold. First, they exhorted the believers to continue in the faith. Perseverance is an essential mark of saving faith (cf. John 8:31; Col. 1:21–23; Heb. 3:6; and the discussion of Acts 13:42b in chapter 3 of this volume). That aspect of exhortation was especially important considering that through many tribulations we must enter the kingdom of God (cf. Matt. 11:12; 13:20–21; 16:24–25; 19:27–29; Mark 4:16–17; Luke 14:26–35). Perseverance in the Christian life is a ceaseless warfare against the forces of the kingdom of darkness (cf. Eph. 6:10ff.). Christians therefore need to be reminded to expect hardships and persecution and not be dismayed by them. Jesus promised that “in the world you have tribulation” (John 16:33). “Suffer hardship with me, as a good soldier of Christ Jesus,” Paul exhorted Timothy, since “all who desire to live godly in Christ Jesus will be persecuted” (2 Tim. 2:3; 3:12). James gave the good news that such tribulation produces spiritual endurance (James 1:2–4), and Peter confirms that truth in 1 Peter 5:10.

Another key to effective follow-up is organization. Knowing their time with the believers in these cities would be brief, Paul and Barnabas made long-term arrangements for their continued growth. They did that by appointing elders for them in every church. Those undershepherds of the Great Shepherd were to faithfully lead and care for the flock long after Paul and Barnabas were gone (cf. 1 Thess. 5:12; 1 Tim. 5:17; Heb. 13:17; 1 Pet. 5:1–3). That some had reached the level of spiritual maturity required of elders in so short a time shows the intensity of Paul and Barnabas’s teaching and exhortation. That the elders were chosen only after they had prayed with fasting shows the seriousness with which the selection process should be approached.

Having done all that was humanly possible for their converts, the missionaries commended them to the Lord in whom they had believed (cf. Acts 20:32). Such an attitude acknowledges the Lord Jesus Christ as the head of the church and the source of all truth and power.

COMMITMENT

And they passed through Pisidia and came into Pamphylia. And when they had spoken the word in Perga, they went down to Attalia; (14:24–25)

Exhausted by their travels and hard work in the proclamation of the gospel, the two missionaries headed home. Having passed through Pisidia, they came into Pamphylia, to the city of Perga. Others may have rested before going down to the seaport of Attalia and booking passage for home, but not Paul and Barnabas. Such was their commitment to their evangelistic calling that they did not leave until they had spoken the word in Perga. As noted in the discussion of Acts 13:14 in chapter 2 of this volume, Paul and Barnabas apparently had not preached in Perga the first time they were there. Leaving nothing undone, they proceeded to do so. They were committed, no matter what their circumstances, to fulfilling their calling.

REVERENCE

and from there they sailed to Antioch, from which they had been commended to the grace of God for the work that they had accomplished. And when they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. And they spent a long time with the disciples. (14:26–28)

Their long, arduous journey finally over, Paul and Barnabas left Attalia and from there they sailed to Antioch, from which they had been commended to the grace of God for the work that they had accomplished. The church at Antioch was no doubt overjoyed at the return of their two beloved pastors. Their work, commended at the outset to the grace of God (cf. 9:15–16; 13:2–4), had been very successful, as the missionaries began to report.

Some may have boasted of all they had done, of the churches they had planted, the number of converts they had made, and the miracles they had performed, but not Paul and Barnabas. They kept all their accomplishments in the proper perspective, noting that God had done all those things through them and that He had opened a door of faith to the Gentiles. They saw themselves as instruments through whom God had accomplished His purposes; and all the glory went to Him. That is an essential perspective for a servant of the Lord.

Through their Spirit-giftedness, boldness, power, humility, persistence, caring, commitment, and reverence for God, Paul and Barnabas had been used to accomplish much for the kingdom. Those qualities still mark those who walk the path to effective Christian service.