Opened A Door

 

Chapter 14

In a seamless extension of the events in Chapter 13, Paul and Barnabas continue on their travels: from Pisidian Antioch to Iconium, then Lystra, then Derbe – making a fairly straight line southward.

When they arrive in Iconium they follow the same routine they did in Antioch – and the same thing happens. They begin in the synagogue, attracting a following of Jews and non-Jews (possibly proselytes or God-fearers), but also inciting the anger of other Jews. They remained there for a long time, Luke says (v. 3). How long? Maybe months, maybe years. It is a period of ongoing tension, it seems, and at some point, the city authorities turn against them. When they can see there is a threat of violence against them, they leave for Lystra.

In Lystra, we get a little comic relief. When Paul heals a cripple, the crowds jump to the conclusion that Paul and Barnabas are gods, Zeus and Hermes, to be specific. This misunderstanding comes from the writings of the Roman poet Ovid. In Metamorphoses, Ovid tells a tale of the gods Hermes and Zeus coming to earth in human form and finding an old couple who shows them generous hospitality. In return, the gods reward them graciously. The story takes place near Lystra, so it is very familiar to those who live there.

We might also mention that, according to the notes in my study Bible, Lystra was popularly known as a rustic backwater, full of gullible folks. Given the well-known tale and the characterization of Lystra as Hicksville, this confusion becomes more understandable.

Paul and Barnabas are not at all understanding or inclined to find this humorous. They are alarmed. They demonstrate their feelings by tearing their clothes and shouting at the people that they are not gods, but rather, they are followers of the Living God. This is the first time we see the apostles have an encounter with pagan religions. As they go further outside the realm of Judaism and its followers, they will have many encounters with other religions. Notice that in Lystra Paul and Barnabas do not make reference to the history of Israel, because it would mean nothing to the people of Lystra. From here on, the apostles will be challenged to find ways to explain their faith to people who have had no prior experience with the God of Israel.

They seem to be making a little headway in disabusing them of the notion that they are gods. And they might have an opportunity to begin to share the gospel with them in a meaningful way. But then angry Jews from Antioch and Iconium arrive. Apparently, they have chased Paul and Barnabas from one town to another. These gullible citizens of Lystra are easily swayed to their side, and within a few verses they go from worshiping Paul and Barnabas to stoning them.

They leave Paul for dead, but it turns out he is still alive, and well enough to continue his travels with Barnabas the next day. They head for Derbe. After some success there, they retrace their steps back up to Antioch. It seems sure that they did all this at the risk of their own lives. It is no wonder they preach to the new believers that, “It is through many persecutions that we must enter the kingdom of God.”

This absurd episode in Lystra shows well the dangers inherent in power and the risks of being misinterpreted. There have been other occasions when the apostles have encountered magic men who assumed that the power of Christ is like any other kind of power – perhaps even available to purchase. In every case where people misunderstand the power of Christ to heal and save, the apostles must take pains to educate them. Power, in itself, is attractive. The church has the responsibility to see that people are attracted for the right reasons.

One detail worth considering is the language Luke uses in describing Paul’s encounter with the cripple man. Paul “looked at him intently” (v. 9). This is a pattern that is being established by Luke (see 3:4 and 13:9). The act of looking intently at the person in need of healing seems somehow important. Is it possible that this is a matter of being fully present for the other?

For most of us, the practice of presence is difficult. We are often multitasking, dividing our minds in two or more directions. Sometimes, our boredom, anger, or other feelings lead us to withhold our attention. Real presence asks us to let all distractions fall away for the sake of the ones who are with us.

In this chapter we are beginning to see some new aspects of the care that is taken to establish the church. Once again, we see how important community is. The power of Christ to heal and save works through community; the church is established and thrives and grows through community.

In each place Paul and Barnabas visit on this journey, they establish a community of believers, then take the time to care for that community. They return to each one to identify and appoint elders to lead the local congregation. The Greek word used is presbuteros, from which we derive the word presbyter.

Finally, they head back toward the coast and sail back to Antioch – in Syria – where they report to the church on all they have accomplished with the help of the Holy Spirit. God had opened a door of faith for the Gentiles (v. 27).

Questions for Reflection:

·        In the United States we are free from religiously-motivated persecution, for the most part. However, there are examples of individuals who have suffered for their faith – such as anti-war activists and civil rights activists. Do you ever feel at risk of being persecuted if you were to openly follow God’s call in some particular way?

·        How is it for you to practice being fully present for your friends and neighbors? How can you do this better?