Gods, Stones, and Elders
How do you stay grounded when people try to worship you one day and kill you the next?
Acts 14:1-28
Read the whole passage before anything else. Everything below exists to help you understand what you just read.
1In Iconium, they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed.
2But the disbelieving Jews stirred up and embittered the souls of the Gentiles against the brothers.
3Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands.
4But the multitude of the city was divided. Part sided with the Jews and part with the apostles.
5When some of both the Gentiles and the Jews, with their rulers, made a violent attempt to mistreat and stone them,
6they became aware of it and fled to the cities of Lycaonia, Lystra, Derbe, and the surrounding region.
7There they preached the Good News.
8At Lystra a certain man sat, impotent in his feet, a cripple from his mother’s womb, who never had walked.
9He was listening to Paul speaking, who, fastening eyes on him and seeing that he had faith to be made whole,
10said with a loud voice, “Stand upright on your feet!” He leaped up and walked.
11When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, “The gods have come down to us in the likeness of men!”
12They called Barnabas “Jupiter”, and Paul “Mercury”, because he was the chief speaker.
13The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice along with the multitudes.
14But when the apostles, Barnabas and Paul, heard of it, they tore their clothes and sprang into the multitude, crying out,
15“Men, why are you doing these things? We also are men of the same nature as you, and bring you good news, that you should turn from these vain things to the living God, who made the sky, the earth, the sea, and all that is in them;
16who in the generations gone by allowed all the nations to walk in their own ways.
17Yet he didn’t leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness.”
18Even saying these things, they hardly stopped the multitudes from making a sacrifice to them.
19But some Jews from Antioch and Iconium came there, and having persuaded the multitudes, they stoned Paul and dragged him out of the city, supposing that he was dead.
20But as the disciples stood around him, he rose up, and entered into the city. On the next day he went out with Barnabas to Derbe.
21When they had preached the Good News to that city and had made many disciples, they returned to Lystra, Iconium, and Antioch,
22strengthening the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into God’s Kingdom.
23When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord on whom they had believed.
24They passed through Pisidia and came to Pamphylia.
25When they had spoken the word in Perga, they went down to Attalia.
26From there they sailed to Antioch, from where they had been committed to the grace of God for the work which they had fulfilled.
27When they had arrived and had gathered the assembly together, they reported all the things that God had done with them, and that he had opened a door of faith to the nations.
28They stayed there with the disciples for a long time.
What just happened?
Paul and Barnabas, fresh from their experiences in Pisidian Antioch, arrive in Iconium. This city, now in modern-day Turkey, was a significant crossroads in the Roman province of Galatia. Like their previous stops, their first move is to the Jewish synagogue, a familiar cultural touchstone and a ready audience. They speak with such conviction and power that a large crowd, encompassing both Jews and Greeks, believes their message. This initial success, however, quickly draws the ire of other Jewish leaders who refuse to believe. These dissenting Jews actively work to poison the minds of the non-Jewish population, turning them against Paul and Barnabas, creating a tense and deeply divided city.
Despite the growing hostility, Paul and Barnabas remain in Iconium for a considerable time, speaking boldly. The text emphasizes that God validates their message with 'signs and wonders' performed through their hands, reinforcing the truth of what they are saying. The city remains sharply divided, a visible fault line running through its populace. The opposition eventually escalates into a planned, violent attack involving both Jews and Gentiles, along with local rulers, intending to stone them. Forewarned, Paul and Barnabas are forced to flee under duress. They escape to the region of Lycaonia, specifically to the cities of Lystra and Derbe, continuing their mission to spread the Good News.
In Lystra, a dramatic event unfolds. Paul heals a man who has been crippled from birth, unable to walk. This miracle electrifies the local population. Believing Paul and Barnabas to be gods descended to earth in human form, the Lystrans prepare to offer sacrifices to them. They identify Barnabas as 'Jupiter' (Zeus in Greek) and Paul as 'Mercury' (Hermes), the messenger god, fitting Paul's role as the primary speaker. Paul and Barnabas are horrified by this misplaced worship, tearing their clothes in a vivid display of distress. They passionately redirect the crowd's attention to the one true 'living God' who created everything, emphasizing His providential care for all humanity. This fervent intervention barely prevents the sacrifice, setting the stage for the next turn of events.
Success, Conflict, and Retreat
The story begins with a familiar pattern: Paul and Barnabas preach in the synagogue, and many believe. But quickly, 'disbelieving Jews stirred up and embittered the souls of the Gentiles against the brothers.' This isn't just passive disagreement; it's active manipulation and hostility. This dynamic — initial openness followed by intense opposition – will become a recurring theme in Paul's journeys. The apostles' response isn't immediate flight; they 'stayed there a long time, speaking boldly.' They demonstrate resilience, not shrinking from conflict, even as the city divides. God validates their work with 'signs and wonders,' confirming their message.
The tension eventually boils over. A coordinated effort from 'some of both the Gentiles and the Jews, with their rulers' aims to 'mistreat and stone them.' Stoning was a severe form of capital punishment, often reserved for blasphemy or other grave offenses. This wasn't just an angry mob; it was a religiously and politically sanctioned attempt on their lives. Recognizing the imminent danger, they 'fled to the cities of Lycaonia, Lystra, Derbe.' This isn't cowardice but strategic wisdom, following Jesus' own instruction to 'flee to another' when persecuted. They didn't stop preaching; they just moved the location, immediately proclaiming 'the Good News' in the new territories.
From Healers to 'Gods' to Humans
In Lystra, a man 'impotent in his feet, a cripple from his mother’s womb' catches Paul’s attention. Paul perceives that the man 'had faith to be made whole,' suggesting an inner readiness beyond his physical condition. With a powerful command, 'Stand upright on your feet!' Paul mirrors Jesus' own healing practices. The man 'leaped up and walked,' a dramatic, undeniable miracle. The local people, immersed in their polytheistic beliefs, immediately conclude, 'The gods have come down to us in the likeness of men!' This isn't mere excitement; it's a profound interpretation rooted in their worldview, where divine beings often took human form.
The Lystrans identify Barnabas as 'Jupiter' (Zeus, the king of the gods) and Paul as 'Mercury' (Hermes, the messenger of the gods), a fitting designation given Paul's eloquent speaking. The 'priest of Jupiter,' whose temple was located just outside the city, brings oxen and garlands for a sacrifice, a full-blown religious ceremony. Paul and Barnabas are horrified. They 'tore their clothes,' a traditional Jewish sign of deep distress or blasphemy. 'Men, why are you doing these things?' they cry, 'We also are men of the same nature as you.' They passionately redirect the worship to the 'living God, who made the sky, the earth, the sea, and all that is in them,' and who has always provided for humanity. Even with this clear explanation, they 'hardly stopped the multitudes' from their intended sacrifice. The Lystrans' devotion to these 'gods' was intense.
Stones, Resurrection, and Rebuilding
The pendulum swings violently. 'But some Jews from Antioch and Iconium came there, and having persuaded the multitudes, they stoned Paul and dragged him out of the city, supposing that he was dead.' The same crowd who just moments before hailed him as a god now participates in his execution. This sudden shift highlights the volatile nature of public opinion and the persuasive power of determined opposition. Paul's experience here is extreme: left for dead outside the city walls. This isn't a metaphorical stoning; it's a brutal, physical attack. The text doesn't dwell on the pain but on the miraculous outcome.
As the disciples 'stood around him,' Paul 'rose up, and entered into the city.' This 'resurrection' – whether a miraculous recovery from near death or a divine reanimation – is a powerful testament to God's intervention. The very next day, displaying incredible fortitude, he and Barnabas 'went out with Barnabas to Derbe' and continued their mission. They didn't retreat but pressed on. After preaching in Derbe and making many disciples, they retrace their steps, revisiting the very cities where they faced severe persecution: Lystra, Iconium, and Antioch. This demonstrates immense courage and a deep commitment to the new believers.
Their return journey is crucial for 'strengthening the souls of the disciples, exhorting them to continue in the faith.' They give a stark but honest warning: 'through many afflictions we must enter into God’s Kingdom.' This isn't a comfortable promise but a realistic assessment of the cost of discipleship. Crucially, they 'appointed elders for them in every assembly.' This act of leadership development and church organization establishes local, self-governing communities, ensuring continuity and stability for the fledgling churches. With their mission accomplished, they sail back to Antioch, reporting 'all the things that God had done with them,' recognizing God's agency in their success and His opening 'a door of faith to the nations.'
What are we supposed to see?
This passage shows a God who is actively involved in human affairs, empowering His messengers and validating their words through tangible actions. From granting 'signs and wonders' in Iconium to the miraculous healing in Lystra and Paul's astonishing recovery from stoning, God consistently demonstrates His presence and power. He isn't a distant deity but a God who equips, protects, and sustains those who carry His message, even in the face of extreme danger. The narrative repeatedly attributes the successes and deliverances not to Paul and Barnabas' abilities alone, but to 'the Lord' who 'testified to the word of his grace' and 'God had done with them.'
Jesus, through the actions of His apostles, continues His mission of bringing healing and light to the world. Paul’s command, 'Stand upright on your feet!', echoes Jesus' own direct and authoritative healing words. The subsequent redirection from self-worship to the 'living God' aligns perfectly with Jesus' teaching that all glory belongs to the Father. The willingness of Paul and Barnabas to endure suffering and retrace their steps to strengthen new believers mirrors Jesus' sacrificial love and His commitment to establishing His church, even when it demands immense personal cost.
- 1WHAT HE VALUES
God values genuine worship directed solely to Him, rejecting any attempt to elevate humans to divine status.
- 2WHAT HE VALUES
God values the establishment and strengthening of local communities of faith, ensuring their spiritual growth and leadership.
- 3WHAT HE CONFRONTS
God confronts the volatile nature of human opinion and the destructive power of misinformation and religious jealousy.
Where this sits in the whole Bible
Acts 14:14-17 → Romans 1:18-20
Paul's speech in Lystra, where he points to God's creation and His provision through 'rains from the sky and fruitful seasons' as a witness to His existence, aligns with his later argument in Romans that humanity has no excuse for not recognizing God, as His eternal power and divine nature are 'clearly perceived in the things that have been made'.
Acts 14:22 → Matthew 10:22 → 2 Timothy 3:12
Paul's warning to the disciples that 'through many afflictions we must enter into God’s Kingdom' is a consistent theme throughout the New Testament, echoed by Jesus' words about enduring to the end and Paul's later letter to Timothy stating that 'all who desire to live a godly life in Christ Jesus will be persecuted'.
Acts 14:19-20 → 2 Corinthians 11:25
Paul's stoning and miraculous recovery in Lystra is a dramatic example of the severe suffering he later enumerates in 2 Corinthians, where he mentions being 'stoned once' as part of his long list of hardships endured for the sake of the Gospel.
The speed and brutality with which public opinion can swing—from wanting to worship Paul as a god one minute to stoning him to death the next—is a sobering reminder of human fickleness and the danger of seeking approval from changing crowds.
Don't rush past this
The hardest thing in this passage is confronting the reality that following God doesn't always lead to safety or comfort; often, it leads directly into the path of 'many afflictions.' Paul is literally left for dead, brutalized by the very people he sought to serve, and then told new believers that this kind of suffering is not an anomaly but a pathway to God's Kingdom. This directly challenges the common, comfortable idea that faith will shield us from hardship or that God's favor automatically translates to an easy life.
This passage also makes it clear that fervent faith and powerful miracles do not guarantee universal acceptance or protect against intense, violent opposition. Paul heals a man, performs wonders, and still gets stoned. His message is divine, his actions are miraculous, yet a persuasive word from opponents turns a worshipful crowd into an execution squad. This forces us to reckon with the stubborn resistance of the human heart and the reality that even undeniable evidence of God's power can be rejected or twisted by those determined to disbelieve.
Turn it inward
Three questions from this passage. Answer them or just sit with them — nothing here is required to finish the lesson.
Living God, creator of all, we confess that we often seek praise and shrink from hardship. Help us to fix our eyes on you alone, to resist the shifting tides of human opinion. Give us courage to speak your truth, even when it leads to affliction. Strengthen us to stand firm, to serve others, and to faithfully build your church, knowing that your power is made perfect in our weakness.
This week, identify an area where you might be tempted to seek the approval of others instead of God. Recognize the unstable nature of human praise and decide to ground your identity and actions in what you believe to be true about God, even if it's unpopular or comes with a cost.
History, language, objections and sources. None of it is needed to understand the passage.
Did Paul actually die after being stoned, or was he merely unconscious and miraculously revived?
The text states the crowd 'supposing that he was dead' and then he 'rose up' as disciples stood around him. The Greek word for 'rose up' (ἀνέστη) can simply mean 'stood up' or 'got up,' but in the context of being 'supposedly dead' and the dramatic nature of the event, some interpretations lean towards a literal death and resurrection, similar to Jesus'. Others argue it was a miraculous recovery from a near-fatal beating, a moment where he was as good as dead, and God brought him back. The text doesn't explicitly clarify, leaving room for both possibilities. Regardless, it was clearly a divine intervention that saved his life.
Why would God allow Paul to be stoned to the point of being 'dead' after performing miracles and speaking His word?
This is a fundamental question about suffering in the life of a believer. The passage doesn't offer a direct 'why,' but it immediately follows with Paul and Barnabas telling new disciples that 'through many afflictions we must enter into God’s Kingdom.' This suggests that suffering, even to the point of near-death, is sometimes part of the process of spreading the Gospel and strengthening faith. It might serve to highlight the apostles' unwavering commitment, demonstrate God's power in preservation, or to provide a stark, honest picture of the cost of discipleship. It shows God's purposes are sometimes achieved *through* suffering, not by always preventing it.
Why didn't Paul and Barnabas, with their miraculous powers, simply defend themselves or strike down their opponents, as some biblical figures did?
Paul and Barnabas's ministry style, mirroring Jesus', prioritized persuasion and patient endurance over force or divine retribution. While they had spiritual authority and access to miraculous power (demonstrated in healing), their mission was to win hearts and minds, not to compel belief through coercion or destruction. Their willingness to suffer and flee, rather than retaliate, embodied the non-violent nature of the new covenant message. The goal was conversion, not conquest. This approach distinguishes the spread of the early church from many worldly movements.
Lycaonian Language and Local Deities
The passage notes that the Lystrans spoke in their local 'language of Lycaonia' when identifying Paul and Barnabas as gods. This detail is significant because it highlights a potential communication barrier that might have contributed to the misunderstanding. While Paul likely spoke Greek (Koine Greek being the common language of the Roman Empire), the immediate, ecstatic reaction of the Lystrans was expressed in their native tongue. This suggests that the initial preaching might have been in Greek, which many locals understood, but their deeper, uninhibited emotional and religious response was in their own language.
The identification of Barnabas as Jupiter and Paul as Mercury is also telling. Jupiter (Zeus) was the chief god, and Mercury (Hermes) was his swift-footed messenger and orator. This pairing is well-documented in classical mythology, particularly in the story of Philemon and Baucis, where Zeus and Hermes visited a Phrygian town (nearby Lycaonia) disguised as travelers and were rejected by everyone except an elderly couple. The Lystrans, possibly fearing a similar fate for rejecting divine visitors, were eager to offer hospitality and worship. This background illustrates the deeply ingrained polytheistic beliefs of the region and how they immediately interpreted the miraculous healing through their existing religious framework.