Bullet Point Bible

Ministry and Opposition in Iconium

¹ The same thing happened in Iconium when Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a large group of both Jews and Greeks believed.² But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers.³ So they stayed there for a considerable time, speaking out courageously for the Lord, who testified to the message of his grace, granting miraculous signs and wonders to be performed through their hands.⁴ But the population of the city was divided; some sided with the Jews, and some with the apostles.⁵ When both the Gentiles and the Jews (together with their rulers) made an attempt to mistreat them and stone them,⁶ Paul and Barnabas learned about it and fled to the Lycaonian cities of Lystra and Derbe and the surrounding region.⁷ There they continued to proclaim the good news.

Paul and Barnabas followed their pattern of preaching first in the synagogue (Acts 13:5, 14).
Their effective preaching led to belief among both Jews and Gentiles, highlighting the gospel's universal reach.
Opposition again stemmed primarily from unbelieving Jews who incited Gentiles against the believers.
"Poisoned their minds" indicates a deliberate campaign of slander and misinformation.
Despite opposition, they stayed for a "considerable time," demonstrating boldness and reliance on the Lord.
God authenticated their "message of his grace" through "signs and wonders," confirming their apostolic authority (Hebrews 2:4).
The gospel message inevitably caused division within the community.
The term "apostles" here likely refers to Paul and Barnabas as commissioned messengers, not exclusively the Twelve.
Facing a credible threat of violence (stoning), they strategically withdrew, prioritizing safety to continue ministry elsewhere (Matthew 10:23).
Their flight led them into the region of Lycaonia, continuing the expansion of the gospel into new territory.

Healing the Lame Man in Lystra

⁸ In Lystra sat a man who could not use his feet, lame from birth, who had never walked.⁹ This man was listening to Paul as he was speaking. When Paul stared intently at him and saw he had faith to be healed,¹⁰ he said with a loud voice, "Stand upright on your feet." And the man leaped up and began walking.

Luke highlights the severity and lifelong nature of the man's disability ("lame from birth, who had never walked").
This miracle echoes Peter's healing of the lame man at the temple gate in Acts 3, establishing Paul's comparable apostolic authority.
The man was actively "listening" to Paul's message, suggesting receptivity to the gospel.
Paul perceived the man's "faith to be healed," indicating a specific, God-given insight and the man's readiness to trust God.
Faith is presented here as a prerequisite or condition for receiving healing in this instance.
Paul's command was authoritative ("in a loud voice") and immediate in its effect.
The man's response was instantaneous and complete ("jumped up and began walking"), demonstrating the miracle's genuineness.
This public miracle served as a powerful sign to the people of Lystra, drawing attention to Paul and Barnabas and their message.

Mistaken Identity and Attempted Sacrifice

¹¹ So when the crowds saw what Paul had done, they shouted in the Lycaonian language, "The gods have come down to us in human form!"¹² They began to call Barnabas Zeus and Paul Hermes, because he was the chief speaker.¹³ The priest of the temple of Zeus, located just outside the city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them.¹⁴ But when the apostles Barnabas and Paul heard about it, they tore their clothes and rushed out into the crowd, shouting,¹⁵ "Men, why are you doing these things? We too are men, with human natures just like you! We are proclaiming the good news to you, so that you should turn from these worthless things to the living God, who made the heaven, the earth, the sea, and everything that is in them.¹⁶ In past generations he allowed all the nations to go their own ways,¹⁷ yet he did not leave himself without a witness by doing good, by giving you rain from heaven and fruitful seasons, satisfying you with food and your hearts with joy."¹⁸ Even by saying these things, they scarcely persuaded the crowds not to offer sacrifice to them.

The crowd interpreted the miracle through their existing pagan polytheistic framework. Lycaonian was likely a local dialect, indicating the cultural context.
Zeus (Roman Jupiter) was the chief god, and Hermes (Roman Mercury) was the messenger god; the roles were assigned based on perceived prominence (Barnabas perhaps looked more imposing) and speaking role (Paul).
This identification reflects local legends of gods visiting the region in disguise (e.g., Ovid's tale of Baucis and Philemon).
The reaction was immediate preparation for pagan sacrifice, showing the depth of their polytheistic beliefs.
Tearing clothes was a traditional Jewish expression of extreme grief, horror, or indignation, here directed against blasphemy/idolatry.
Paul and Barnabas emphatically denied divinity, stressing their shared humanity ("We too are men").
Their message pivoted to basic monotheism: turning from idols ("worthless things") to the "living God," the Creator. This is a common starting point when addressing pagans (cf. Acts 17:22-31).
Paul appeals to natural revelation: God's existence and goodness are evident in creation, providence (rain, seasons), and human experience (food, gladness) (cf. Romans 1:19-20).
Verse 16 addresses the question of God's apparent silence regarding Gentile nations before Christ, stating God "allowed" them their ways but still provided witness.
Despite their impassioned plea, the apostles barely restrained the crowd, highlighting the challenge of overcoming deeply ingrained paganism.

Stoning of Paul and Departure

¹⁹ But Jews came from Antioch and Iconium, and after winning the crowds over, they stoned Paul and dragged him out of the city, presuming him to be dead.²⁰ But after the disciples had surrounded him, he got up and went back into the city. On the next day he left with Barnabas for Derbe.

Opposition followed Paul and Barnabas from previously visited cities (Antioch of Pisidia, Iconium).
The same crowds that recently tried to worship Paul were easily persuaded to turn against him, showing their fickleness.
Stoning was a Jewish method of execution for blasphemy, though here carried out by a Gentile mob instigated by Jews.
Paul was left for dead, indicating the severity of the attack (cf. 2 Corinthians 11:25 where Paul mentions being stoned once).
His survival and ability to get up and re-enter the city appear miraculous, demonstrating God's protection and Paul's resilience.
The presence of "disciples" suggests some had already believed in Lystra despite the turmoil.
Paul's immediate return to the city showed remarkable courage and commitment.
Prudence dictated leaving the next day for Derbe to continue the mission.

Strengthening Churches and Appointing Elders

²¹ After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, to Iconium, and to Antioch.²² They strengthened the souls of the disciples and encouraged them to continue in the faith, saying, "We must enter the kingdom of God through many persecutions."²³ When they had appointed elders for them in the various churches, with prayer and fasting they entrusted them to the protection of the Lord in whom they had believed.

Despite previous persecution, Paul and Barnabas revisited the cities where they had faced hostility (Lystra, Iconium, Antioch of Pisidia).
Their purpose was pastoral: strengthening believers ("strengthened the souls") and encouraging perseverance ("continue in the faith").
They explicitly taught that suffering ("many tribulations") is a normal part of the Christian life and the path into God's kingdom. This prepared new believers for future hardships.
A key step in establishing these new churches was appointing "elders" (Greek: *presbyteroi*). This indicates the early development of church leadership structures.
The appointment process involved prayer and fasting, signifying reliance on God's guidance and the seriousness of the task.
Elders were appointed "in every church," suggesting a plurality of leaders in each local congregation.
Committing the elders and churches "to the Lord" showed ultimate trust in God's sovereignty and care for His people.
This section highlights the importance of discipleship, church structure, and preparing believers for persecution in early Christian mission.

Return Journey to Antioch

²⁴ Then they passed through Pisidia and came into Pamphylia,²⁵ and when they had spoken the word in Perga, they went down to Attalia.²⁶ From there they sailed back to Antioch, where they had been commended to the grace of God for the work they had now completed.²⁷ When they arrived and gathered the church together, they reported all the things God had done with them, and that he had opened a door of faith for the Gentiles.²⁸ So they spent considerable time with the disciples.

The missionaries retraced parts of their journey, passing through regions previously visited (Pisidia, Pamphylia).
They preached in Perga, where John Mark had earlier left them (Acts 13:13), before moving to the port city of Attalia.
They returned by sea to Antioch in Syria, the church that had originally commissioned and sent them out (Acts 13:1-3).
Antioch is noted as the place where they were "commended to the grace of God," emphasizing the church's role in sending and God's enabling power.
Upon return, they reported back to the sending church, demonstrating accountability and sharing news of the mission's progress.
The report focused on "all the things God had done with them," attributing the success to God's action.
A key theological summary of the journey's outcome: God had "opened a door of faith for the Gentiles," signifying a major development in salvation history.
The phrase "door of faith" emphasizes God's initiative in making salvation accessible to non-Jews through faith in Christ.
The missionaries then spent significant time back with their home church in Antioch, concluding the first missionary journey.

The Bullet Point Bible

Acts 14