Act 14 | TNotes | STEP | 14:1 The missionaries moved on to the next town, Iconium (now called Konya), located east of Pisidian Antioch on a high plateau in south central Asia Minor. Iconium enjoyed a favorable location on several key trade routes. • In their usual fashion, Paul and Barnabas began their ministry in the area by speaking powerfully in the Jewish synagogue , which led to a great response from both Jews and Greeks .

14:1 ^a The missionaries moved on to the next town, Iconium (now called Konya), located east of Pisidian Antioch on a high plateau in south central Asia Minor. Iconium enjoyed a favorable location on several key trade routes.

• In their usual fashion, Paul and Barnabas began their ministry in the area by speaking powerfully in the Jewish synagogue, which led to a great response from both Jews and Greeks.
14:2 ^b Once again Paul and Barnabas faced hostile Jews who rejected the Christian message and also poisoned the minds of the Gentiles.
14:3 ^c The Spirit-inspired apostles were resilient to withstand the verbal attack against them, and they persisted in preaching the Good News that God’s grace was available to Gentiles as well as to Jews.

• boldly: Spirit-inspired boldness is evident throughout Acts (see 2:14 ^d; 4:9-10 ^e, 13 ^f; 7:2-53 ^g; 8:30-35 ^h; 9:27-28 ⁱ; 18:26 ^j; 19:8 ^k; 22:3-21 ^l; 23:1-6 ^m; 28:16-20 ⁿ, 23-31 ^o).

• In addition, the Holy Spirit confirmed the Christian message with miraculous signs and wonders (cp. 5:12-16 ^p; 15:12 ^q; 16:18 ^r; 19:11 ^s).
14:4 ^t The apostolic message required a decision about belief in Jesus, and opinion was clearly split.

• Paul and Barnabas are called apostles for the first time (also in 14:14 ^u), extending the idea of apostleship beyond the Twelve. Their message was in continuity with that of the original apostles, and they were prepared to suffer hardship and persecution for it as the earlier apostles had done (5:41 ^v; 14:19 ^w; 20:24 ^x; 21:13-14 ^y; see also Rom 8:35-38 ^z; 2 Cor 4:8-17 ^aa).
14:6 ^ab Lycaonia was a southern region of the Roman province of Galatia. Its major cities were Lystra, Derbe, Laranda, and Iconium. Acts reports two more visits by Paul to Lycaonia (16:1-5 ^ac; 18:23 ^ad). Paul’s letter to the Galatians was probably addressed to scattered believers in the churches of Lycaonia (see Galatians Book Introduction, “Recipients”).

• Lystra was located roughly twenty-five miles (40 km) south-southwest of Iconium.

• Derbe, situated about thirty miles (50 km) southeast of Lystra, was on the busy major road that stretched from Iconium and Lystra eastward to Tarsus, the capital of Cilicia.
Summary for Acts 14:8-20: 14:8-20 ^ae Paul’s healing of a man with crippled feet recalls a similar incident in 3:1-12 ^af. In Acts, the work of Paul parallels the work of Peter, and the many miraculous signs and wonders performed among the Jews were also performed among the Gentiles.
14:9 ^ag Paul realized he had faith to be healed: Paul, full of the Holy Spirit (9:17 ^ah), sensed the man’s spiritual openness and expectancy for divine help and intervention.
Summary for Acts 14:11-13: 14:11-13 ^ai Zeus was the patron god of Lystra, and the city had a temple in his honor. They associated Barnabas with Zeus, perhaps because he was the more impressive figure, and Hermes was identified with Paul ... since he was the chief speaker. The native people of Lystra thought that they were being treated to a divine visitation similar to a past mythological appearance cited by the poet Ovid (in which the gods Zeus and Hermes came to visit the area but were unrecognized except by an old couple; see Ovid, Metamorphoses 8.616–724). So the people set out to honor these supposed gods.
Summary for Acts 14:13-18: 14:13-18 ^aj The apostles opposed the people’s idolatry and their attempt to offer sacrifices to them. They directed the people’s worship to the living God; the apostles were his representatives as they brought the Good News of the Christian message.
Summary for Acts 14:19-20: 14:19-20 ^ak The crowd became fickle when some Jews arrived from Antioch and Iconium and easily turned the people against the apostles.

• They stoned Paul and dragged him out of town: Paul later referred to this time of persecution as a lesson (2 Tim 3:11-12 ^al).

• thinking he was dead: That Paul got up and went back into the town suggests that God miraculously healed him of his wounds.
14:20 ^am The next day he left: Paul later returned to Lystra on his second missionary journey (16:1 ^an).
Summary for Acts 14:22-23: 14:22-23 ^ao The apostles were diligent in following up with those who had made a Christian profession of faith. These new disciples needed to be nurtured, supported, and encouraged (15:32 ^ap, 41 ^aq; 16:40 ^ar; 18:23 ^as; see 1 Thes 3:2 ^at; 4:18 ^au; 5:14 ^av).

• Paul and Barnabas . . . appointed elders: See thematic note for Church Leaders at end of chapter.
Summary for Acts 14:26-28: 14:26-28 ^aw As soon as Paul and Barnabas returned home to Antioch from their first missionary journey, they called the church together and gave a full report of their evangelism and discipleship. They humbly acknowledged divine guidance in opening the door of faith to the Gentiles (see 11:18 ^ax; 1 Cor 16:9 ^ay; 2 Cor 2:12 ^az). Similar reports (Acts 15:4 ^ba, 12 ^bb; 21:19 ^bc) always stressed the activity of God as working through the ministries of his servants (see Rom 15:17-18 ^bd; 1 Cor 3:5-9 ^be; 15:10-11 ^bf).

Thematic note: Church Leaders
Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33 ^bg). The apostles exercised general oversight of the Christian communities (Acts 6:2 ^bh; 8:14 ^bi; 14:23 ^bj) together with the elders in Jerusalem (Acts 15:4 ^bk, 6 ^bl, 22-23 ^bm), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6 ^bn; 13:1-3 ^bo), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30 ^bp; 1 Cor 14:26-40 ^bq). Churches were often founded before their leaders were appointed (Titus 1:5 ^br; Acts 14:23 ^bs). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30 ^bt; Eph 4:11-13 ^bu) and (in some situations) to age.
There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 ^bv might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.
The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5 ^bw; 1 Tim 4:11-16 ^bx; 5:19-22 ^by; 2 Tim 2:14-19 ^bz, 25-26 ^ca; Titus 2:15 ^cb; 3:10-11 ^cc). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.

Passages for Further Study
Acts 6:1-6 ^cd; 13:1-3 ^ce; 14:23 ^cf; 15:4-35 ^cg; 1 Cor 12:28-30 ^ch; 14:26-33 ^ci; Eph 4:11-13 ^cj; 1 Tim 3:1-13 ^ck; 4:11-16 ^cl; 5:17-22 ^cm; 2 Tim 2:2 ^cn, 25-26 ^co; Titus 1:5-9 ^cp; 2:15 ^cq