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The Role of Women in the Church (Part Two)

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Introduction

A Christian woman is a blessing to her family, to her friends, to her brethren, and to her Lord.  In the Bible, we can read of Christian women like Lydia, who showed hospitality to fellow-Christians (Acts 16); like Phoebe, who is called an “assistant” (Romans 16:2, MLV) or a “patroness” (Thayer) of the brethren; like Priscilla, who is called a “fellow-laborer” who had risked her own life for another Christian (Romans 16:3-4); like Lois and Eunice, who passed on their faith to a young man who became a missionary named Timothy (2 Timothy 1:5); and countless others whose names are not recorded in the Bible, but whose work helped to encourage and strengthen the saints, while also helping to convert sinners to Jesus Christ.

If not for the influence of Christian women, many of us in this room would not be here, meeting together, serving the Lord.

There are some, however, that would say, “That’s not good enough!”  Like Aaron and Miriam of old, there are those who try to argue that the ones leading have taken it all on themselves, and that they are just as qualified to lead.  These people run to Galatians 3:28 and say that “In Christ, there are no more male and female distinctions!”  Let’s take a look at that passage, and we’ll also look at some others as we consider the role of women in the church of Jesus Christ.

“Neither Male Nor Female
”

As is often the case, verses (or even phrases from inside a verse) are pulled from their context and applied to things that they were never meant to apply to.  We could mention several examples, but for the sake of staying on-topic, we’ll just stick with the point at hand.  Look with me at Galatians 3:26-29.

For you are all children (literally “sons”) of God by the faith in Christ Jesus, because as many of you as have been baptized into Christ have put on Christ.  There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for you are all one in Christ Jesus.  And if you be Christ’s, then you are Abraham’s seed, and heirs according to the promise.

Again, note verse 26, which literally says “sons” instead of “children.”  Under the Old Testament, it was the son—not the daughter—who received the inheritance.  Slaves did not receive inheritance.  Gentiles definitely did not receive the inheritance.  Yet, in Christ, all these groups have access to the inheritance through Jesus Christ.

Those who try to rip “there is neither male nor female: for you are all one in Christ Jesus” in order to “prove” that both genders are authorized to perform any and every role/function in the church miss the point.  Male and female absolutely still existed, literally, in the church.  Jew and Gentile absolutely still literally existed in the church.  Free men and slaves absolutely still existed literally in the church.  Therefore, Paul isn’t speaking about the literal distinctions being done away with.

What he’s saying is that in Christ, EVERYONE can be an heir of the promise made to Abraham.  He’s not talking about roles in the worship—otherwise he completely contradicted himself 10 or so years later when he told Timothy that God placed the leadership in worship upon the shoulders of male Christians (1 Timothy 2).  He’s not talking about roles in the family—otherwise he contradicted himself 10 or so years later when he told wives to “submit” to their husbands (Ephesians 5:22-24).  Just like becoming a Christian didn’t make a slave no longer a slave—see the book of Philemon—he still had a specific role to fulfill, being in submission to his owner (who might or might not have been a Christian).

When we consider the context in which Paul says “there is neither male nor female,” we are required to come to the conclusion that it means there are no class, gender, or race distinctions of any kind that would keep someone who has truly put on Christ in baptism from receiving the inheritance from God through Jesus Christ.

There is nothing at all in the context about worship roles in the church.

Let your women keep silence in the churches: for it is not permitted for them to speak;

Turn to First Corinthians 14.  I realize that it’s 40 verses long, but read along with me through the whole chapter.

(Read entire chapter)

Now I want you to take notice of three main points throughout this text.  First, I want you to look at the context—what is it that Paul writes about here?  He writes about spiritual gifts (miraculous gifts) including prophecy (v 1 and others), speaking in tongues (v 2 and others), interpreting tongues (v 5, 13), revelation (v 6), miraculous knowledge (v 6), inspired teaching (v 6), praying in tongues (v 14), and leading a song (v 14, 26).  These are all roles of speaking in the worship assembly.  They are what is generally referred to as leadership positions in the worship.  This is the context.

Second, take special notice that it is specifically in reference to the assembly of the church, when it comes together for prayer, singing, teaching, and encouragement.  Verse 4 shows that the purpose of prophesying was to “edify the church.”  Verse 5 says that speaking in tongues, when there is an interpreter to relay the message, is so that “the church may receive the edifying.”  Verse 6, Paul says “brethren (Christians), if I come to you,” that is, to them all gathered together.  Verse 19 says “In the church
”  Verse 23, “if the whole church comes together in one place
”  Verse 26, “Brethren, when you come together
”  Verse 28, “if there is no interpreter, let him keep silence in the church
”  Verse 33, “For God is not the author of confusion, but of peace, as in all churches of the saints.”  Verse 34, “Let your women keep silence in the churches.”  Verse 35, “It is a shame for a women to speak in the church.”  The context is when Christians are gathered together for worship to God and receiving instruction from His word.

Third, I want you to, even more so than the others, pay super-special attention to this next point.  Paul says that the women are not permitted to “speak” in the church.  That word translated “speak” appears a whopping twenty-four times in this chapter.  Let’s look at them:

  • (verse 2) He that speaks in an unknown tongue does not speak to men, but unto God: for no man understands him; however, in the spirit he speaks
  • (verse 3) He that prophesies speaks

  • (verse 4) He that speaks in an unknown tongue

  • (verse 5) I wish that you all spoke with tongues, but rather that you prophesied: for the one who prophesies is greater than he who speaks with tongues

  • (verse 6) brethren, if I come to you speaking with tongues, what shall I profit you, unless I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
  • (verse 9) unless you utter by the tongue words easy to be understood, how shall it be known what is spoken? For you shall speak into the air.
  • (verse 11) If I don’t know the meaning of the voice, I shall be to him that speaks a barbarian, and he that speaks a barbarian to me.
  • (verse 13) Let him that speaks in an unknown tongue

  • (verse 18) I thank my God that I speak with tongues

  • (verse 19) In the church, I would rather speak five words with my understanding

  • (verse 21) In the Law it is written, “With other tongues and other lips will I speak to this people
saith the Lord.”
  • (verse 23) 
and all speak in tongues

  • (verses 27-28) if any man speak in an unknown tongue
if there be no interpreter, let him keep silence in the church, and let him speak to himself and to God.
  • (verse 29) Let the prophets speak

  • (verses 34-35) Let your women keep silence in the churches, for it is not permitted for them to speak, as also says the Law
it is a shame for women to speak in the church.
  • (verse 39) covet to prophesy, and do not forbid to speak with tongues.

Do you notice the trend there?  The same word is used over and over in this chapter, and it is a reference to speaking in front of the congregation by inspiration (tongues, prophecies, songs, revelations, etc.).

Now, it is quite possible God had given some of the female Christians in Corinth the ability to prophesy (perhaps referenced in 1 Corinthians 11:5, which we will deal with in another lesson), and Philip had four daughters who prophesied as well (Acts 21:8-9).  But even though they had the miraculous ability to do those things, God stated plainly that they were not permitted to use those gifts when the church was gathered together.  And if God was that strict on women speaking in the assembly when they had miraculous capabilities to do so, how can anyone possibly think that He’s lifted that restriction now that they don’t have the miraculous gifts?

Though the context is miraculous, the principle still remains (and fits perfectly with what Paul said in 1 Timothy 2, that we looked at last week), women are not permitted to speak (that is, to lead in any aspect of the worship) in the church.

Now, look again with me at verses 27-28 of this chapter.

If any man speaks in an unknown tongue, let it be by two, or at the most by three, and that by course (or, one at a time); and let one interpret.  But if there be no interpreter, let him keep silence in the church; and let him speak to himself and to God.

Other than the him/her, this is the exact same wording as for the woman in the original.  Whatever it means for the man here, it means for the woman in verse 34.  This man is commanded to keep quiet from speaking in tongues if there is no interpreter.  It doesn’t mean he’s not permitted to lead a prayer in the normal language of the people at the close of the service; it’s talking about the speaking in tongues.  In short, THERE IS A CONTEXT!

So, when Paul says, “Let your women keep silence in the churches,” he’s got reference to leading in worship.  The chapter gives all the different “speakings” that are under consideration—praying, preaching, teaching, interpreting, speaking in tongues, leading a song.  “Speaking” in the assembly is a role that God has placed upon the shoulders of male Christians.

But it’s almost as though Paul expected that statement about women exercising their gifts in the assembly to be taken badly by his readers, because right after saying it, he says:

What?  Did the word of God come out of you?  Or did it only come to you?  If anyone thinks himself to be a prophet, or spiritual, let him acknowledge that the things that I am writing to you are the commandments of the Lord. 

Then he says, (KJV) “If any man be ignorant, let him be ignorant.”  A more literal translation might be, “If any man is actively ignorant (in this matter), do not recognize him.”

My brethren, those are some incredibly strong words from God.  Those who reject God’s commands regarding who is permitted to lead in the worship aren’t really spiritual; they are actively ignorant, rejecting the commands of the Lord; and they are not to be recognized as being right with God.

Invitation

Being right with God isn’t just something nice to be, it is absolutely essential to our holiness and happiness and hope.  You can’t be wrong with God here and expect to be right with God at judgment!  My friends, a home with God Himself is there for you if you will submit to His authority and do your best to follow His commands.  That might sound domineering, but it’s like saying “just obey the law, and you’ll be fine.”  The law of God says that those who believe in Jesus have the power to become children of God (John 1:12).  These believers have to put their belief into action by repenting of their sins, confessing that Jesus is the Christ, and being baptized in submission to His will.  Only those who have done these things are made citizens of that heavenly kingdom!  And after you become a citizen, “just obey the law, and you’ll be fine.”  When you mess up, when you sin, when you fall away, God is merciful and will forgive you when you go to Him in prayer, confessing your sin and repenting of it.

God loves you and wants you to be saved. He’s giving you an opportunity right now to do it.  Won’t you do it now?

-Bradley S. Cobb

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A Sketch of the Life of James A. Garfield

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Sorry I am a bit late in getting this post up today, but here you have it.  🙂

Today, we are offering you yet another freebie, added to the Jimmie Beller Memorial eLibrary.  This one is called, “A Sketch of the Life of James A. Garfield.”  President Garfield, as many of you may know, was a Christian, a preacher, a teacher at a “Christian school,” and helped to create The Christian Standard.

So, without further talking from me, here it is!

A Sketch of the Life of James A. Garfield

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From Murderer to Missionary – The Life of the Apostle Paul (Part Eleven)

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Paul’s Second Missionary Journey (part one)

The Conflict over John Mark

Paul, always concerned about the spiritual welfare of his brethren in Christ, approaches Barnabas one day with a great idea—Let’s go back and check on all the brethren in the cities we stopped at during our mission trip!  Barnabas was ready to go, and decided they should take John Mark.  Paul was incredulous.  Are you serious?  I’m not going to ask the church to help support someone untrustworthy like him. I know he’s your cousin, but we’re not taking him along!1 Paul was so adamant about not taking Mark along that he and Barnabas—who had been partners in the work for perhaps five years or more—stopped working together at all.2

After Barnabas left with Mark to Cyprus to strengthen the churches he and Paul had planted there, Paul chose Silas, a brother from Jerusalem who had accompanied him to Antioch with the letter from the apostles and elders in Jerusalem.  Together, with the aid and blessing of the church in Antioch, they went through Syria and Cilicia, strengthening the congregations.3

Circumcision

Traveling over land, Paul returned to Derbe and Lystra—the latter being the place where an angry mob stoned him nearly to death.  In Lystra, Paul found a young disciple named Timothy who was already well-known and well-respected in both Lystra and Iconium (both places where Paul was heavily persecuted).4  This young man would end up being one of Paul’s closest companions and friends for the rest of his life.

In a completely PR5 move, Paul took Timothy (a half-Jew) and circumcised him.  He did this so that Timothy could have more influence with the Jews, access to speaking in their synagogues, and to show Timothy’s respect for the Law of Moses.  But at the same time, Paul shared the letter from the apostles and elders in Jerusalem, saying that Gentiles had no obligation to submit to any part of the Law of Moses.  Because of the clear instructions and expectations for the Gentiles, and the show of respect to the Law for the Jews, Paul became all things to all men, and the church grew daily.6

The Macedonian Call

Paul, along with Silas, Timothy, and perhaps some others, traveled and preached through Phrygia7 and Galatia.8  He really wanted to go to the province of Asia (which included the massive city of Ephesus), but the Holy Spirit had other plans for him and told him not to go at that time.9 So instead, Paul heads north through the area of Mysia,10 and planned to enter the province of Bithynia, but again the Holy Spirit had other plans, and told him not to go there.11  So, instead, Paul and company went down toward the seaport city of Troas, where he met a doctor named Luke.12

While in Troas, Paul received a vision from the Lord: he saw a man from Macedonia begging him to “Come over into Macedonia and help us.”  Immediately, he described the vision to Silas, Timothy, and Luke, and they all agreed that this was what God wanted, so they made plans to sail to Macedonia to preach the gospel.13

–Bradley S. Cobb

1 Colossians 4:10, NKJV.  The KJV says that Mark is “sister’s son,” or nephew to Barnabas, but the Greek work means “cousin,” and is so translated in every major translation of the past 150 years (ASV, NKJV, RSV, ESV, NASB, MLV, etc.).  The word eventually took on the sense of “nephew,” but not until many years after the New Testament was completed, according to Robertson, Vincent, B.W. Johnson, and others.

2 Acts 15:36-39.  They worked together for a year in Antioch before making the trip to Jerusalem with aid for the churches in Judea; upon returning (no length of time is given for this mission), they worked again in Antioch until they were sent on their missionary journey, which took at least a year (most estimate it as 1Âœ to 2 years); they came back to Antioch and remained there a “long time” before the circumcision controversy raised its ugly head; they went to Jerusalem, preaching along the way; they returned from Jerusalem, and “continued in Antioch”; and it was “some days” later that Paul made the suggestion of leaving.

3 On the first missionary journey, Paul had sailed to Cyprus, and then after crossing the island, sailed to Asia Minor.  On the second journey, since Barnabas had gone to Cyprus, Paul took the land route to Asia Minor, visiting congregations that he apparently planted, but which are not mentioned by Luke in the book of Acts.  Luke’s purpose in writing did not include giving Paul’s every movement, but to give the history of the establishment of the church and the spread of Christianity throughout the Roman Empire, and perhaps also as an aid for Paul’s legal defense before Caesar, showing his innocence in the matters of which he was accused.  So it shouldn’t be a concern that no mention was made of Paul and Barnabas visiting cities in Cilicia and Syria and planting the church there.

4 Acts 16:1-2.  This indicates that Timothy had been working with the churches in both cities, probably preaching.

5 Public relations.

6 Acts 16:3-5.

7 Acts 16:6.  Phrygia is in Central Asia Minor.

8 Acts 16:6.  “Galatia” was used two ways in the first century.  One referred to the Roman province, and the other to a larger area describing the people who lived in that area, including the cities of Antioch of Pisidia, Iconium, Lystra, and Derbe.  Luke is using “Galatia” to describe the Roman province, which was to the north.  This is certain because it was after leaving Iconium, Lystra, and Derbe (ethnic Galatia) that Luke records them visiting Galatia.

9 Acts 16:6.  It is important to note that Paul wasn’t forbidden to ever enter Asia—he did go there later on during this very missionary journey, and stayed there for three years.  For a more detailed discussion of this forbidding, see this author’s book, The Holy Spirit in the Book of Acts, comments on this passage.

10 Acts 16:7.  Mysia is a Roman colony, never becoming an official province, that was at the north end of the province of Asia, along the Mediterranean Sea, and bordered the province of Bithynia.  Troas was the chief city in this region.  See Robertson’s Word Pictures on Acts 16:8.

11 Acts 16:7.  Bithynia was a Roman province in the northwestern corner of Asia Minor.  The Holy Spirit (some Greek manuscripts have “the Spirit of Jesus”) forbade Paul to go evangelize there, but it wasn’t because God didn’t want the gospel spread there.  1 Peter 1:1-2 shows that someone had gone to Bithynia and evangelized, and that many were converted.  In AD 110-115, Pliny became governor of Bithynia, and in a letter to the emperor Trajan, wrote that there were many Christians in the area, to the point where most of the heathen temples had been abandoned.  See International Standard Bible Encyclopedia, “Bithynia.”

12 The pronouns “they” and “them” are used until Paul arrives at Troas.  Once Paul is in Troas, Luke starts using the pronouns “we” and “us” (see Acts 16:10), showing that he is now part of their company.  The details of their first meeting and Luke’s conversion (most likely by Paul), we are not permitted to know, for this historian kept himself out of his writings as much as possible.  Luke is called “the beloved physician” in Colossians 4:14.  See the section in chapter one on the “Companions of Titus” for a fuller discussion of Luke.

13 Acts 16:10.  The phrase “assuredly gathering” (KJV) means they all came to the same conclusion.  Luke uses the pronoun “we,” showing that it was the group that came to the conclusion, and the group that made plans to leave for Macedonia.  Obviously, it was at Paul’s urging, but they were all in agreement.

Articles, Restoration Movement

Kill the Cat!

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The following anecdote is taken from Recollections of Men of Faith, by W.C. Rogers (soon to be in the Jimmie Beller Memorial eLibrary, as well as in print from Cobb Publishing).  This is from the chapter on B.F. Hall.  Enjoy!

One night he (B.F. Hall) was much disturbed in the beginning and during the delivery of his discourse. A white cat had noiselessly, and no doubt innocently, followed someone into the meeting-house, and just as the Doctor entered the pulpit he spied the unfortunate truant. Immediately, and with much ado, he ordered that the cat be thrust out from among the good people who had come together to hear him preach, alleging, with more or less emphasis, that he could not possibly preach if he even knew that a cat was in the house, although it might be hid; that he hated cats and dogs immensely. A dear brother snatched poor pussycat, and, notwithstanding it may have wanted a corner ever so much, he flung it out the door violently, and as a presumptuous intruder.

When the Doctor took his text and began speaking, he seemed to be unhinged — altogether or largely out of kilter. He appeared to be thinking of the cat, fearing that it might make its appearance while he was engaged in preaching. And, sure enough, he heard the fatal mew. Stopping suddenly, snapping his eyes in a peculiar manner, he remarked with indignation, “Brethren, I was afraid of this when I commenced preaching; here is this abominable cat again; the devil has sent it just to ruin my discourse; I cannot, I will not, preach another word until you have killed that infamous thing, or put it in durance (imprisonment) vile.” The cat was again waited upon by someone, and was this time handled so roughly that it returned not again during the evening services. But alas! The Doctor was not able to overcome his embarrassment, or recover himself sufficiently to do himself justice, or speak to the edification of his hearers. It was clear to all that it was an uphill business to speak throughout his entire discourse, and all on account of a cat.

 

Articles, Restoration Movement

The Judge Who Objected to Muddy Baptism

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The following story is recorded in Recollections of Men of Faith, by W.C. Rogers, in the chapter on John. T. Johnson.  This book will soon be available in the Jimmie Beller Memorial eLibrary, as well as in print from Cobb Publishing.  But we thought this section was well worth sharing, and we hope you do too.  Enjoy!

In company with Elder R.C. Ricketts, a prominent preacher in Kentucky, John T. Johnson visited Little Rock, Ark., for the purpose of proclaiming the Gospel in its primitive purity and power.

After the meeting had advanced a number of days, and quite a number of persons had become obedient to the faith, an incident occurred of more than ordinary interest, and which I feel ought to be preserved. Judge Johnson, of the city of Little Rock, a brother of the evangelist, a prominent politician, had been attending the meeting nightly with his wife, but neither belonged to any religious body. Like many others, Judge Johnson had never given the subject of Christianity very much thought; perhaps owing to the fact that he was constantly engaged in the affairs of this life, and had no time, as he supposed; it may have been that he knew not what to do, because of the many sad divisions in Christendom. Through courtesy or curiosity, he and his amiable wife had been attending church and listening to the preaching of John T. Johnson and R.C. Ricketts. But sometimes it turns out that those who attend religious services through curiosity become deeply concerned for their souls’ salvation. This was the case with the Judge and his wife at the time of which we are speaking, although, I presume, neither would have acknowledged it.

One morning after breakfast, seated in the parlor with his brother, John T., Elder Ricketts, and his wife, the Judge filed several formidable objections to the course pursued by the preachers in the meeting they were then conducting. Of course he did this, be it understood, in the most polite manner possible; still, with honesty, and desiring, no doubt, that a change be made in the management of the meeting. When offering his advice, the Judge supposed he understood himself perfectly — knew precisely what he would do under given circumstances. But it is difficult to know one’s self. It is certainly not an easy task to divine what the strongest minded persons would do under heavy pressure of circumstances. “The best of men are men at best.” It would be well to remember this in all of our wise forecastings. The preachers had baptized several persons in the Arkansas River, and now the Judge had come to the conclusion that this ought to be stopped. And why? Because the waters were too muddy in which to administer this divine ordinance. “If I should ever be baptized,” he continued, “it will “never occur in the Arkansas River. I will never go down into that muddy stream of water — never. I would prefer to go to a beautiful clear pool of water near the city, should I ever consent to be baptized. Besides, I seriously object to your administering the ordinance of baptism, while the lawyers, doctors, and the reckless ones about the city, are lining the banks of the river, and some are engaged in talking and laughing and making unbecoming remarks. This is certainly not in good taste — is certainly not in harmony with my views of propriety or good order, under such circumstances I could not consent to be baptized. I must have pure, clear water, and only a few friends.”

“Very well,” said Bro. Ricketts, “we will go with you and a few chosen friends to some clear pool and baptize you whenever you are willing to make the good confession — whenever you are prepared to submit to this command of Christ.”

The Judge replied: “Understand me, I am not saying that I ever intend to become a member of the church. I do not know that I will ever join any church. I am only telling you that I do not think it proper to baptize in the Arkansas River, and that I never could, under the circumstances, consent to be, as others have been. Again, should I ever join the church — and I may or may not — I trust to be able to control my feelings a little better than some who have come forward during this meeting and confessed faith in Christ. They have shown great weakness in weeping like children — at least it seems so to me. Should I ever be induced to go forward and confess Christ, I hope I shall have manliness enough about me to do so without shedding a tear.” “Come forward, Judge, in your own way; if you are a believing penitent, and fully prepared to obey the Gospel from the heart, in order to the enjoyment of all the blessings promised, we care not as to the manner,” rejoined Bro. Ricketts. The following remarks were offered by the Judge in closing: “You and my brother may suppose from what I have said that I purpose becoming a member of the church. I confess that I understand the teaching of Christ and the Apostles as I never did before. I see a fitness, beauty, and adaptation in the plan of redemption which has been hid from me heretofore. But I have not at all determined to join the church. I am fully persuaded that it is the duty of all persons to attach themselves to the church of Jesus Christ, but I am not prepared to say I am ready to do so now. I trust you will not look upon what I have said to you as meddling; pursue your own course. Still, I am convinced that there is far too much feeling manifested by those who confess Christ and obey him in your meeting, and that you ought, if in your power, to suppress it.”

Bro. Ricketts added that he thought there was no improper excitement in the meeting. There had been no shouting, no clapping of hands, no swooning or fainting. No unjust means had been used to compel persons to become the disciples of Christ. The Gospel had been presented in its fullness, so far as the speakers were enabled to offer it to the people. “This glorious Gospel is God’s power to save those who believe and obey it, and, mark you, there is no power like it in this world. All persons are not alike in their make-up. Some, in renouncing sin, weep bitterly; others show but little feeling. This is owing to the difference in the emotional nature. And there is no need in our attempting to regulate these things; they must take their course. But few persons know themselves.”

The following night the Judge and his wife came to church and sat a little nearer the pulpit than usual, the wife placing herself on the end of the bench and next the aisle; the Judge occupying a place near the center of the house and directly in front of the pulpit. At the conclusion of the discourse, and while the invitation song was being sung, the Judge’s wife stepped forward and gave her hand to Bro. Ricketts. She took her seat on the front bench preparatory to making the good confession. The Judge, seeing this, could bear up no longer; so, stepping right over the benches, forward he came, and, weeping as a child, seated himself beside his wife, the great tears rolling down his furrowed cheeks. Making the good confession with much feeling, he remarked in the hearing of many, “I am now ready to go down into the muddy waters of the Arkansas and be baptized in the presence of the lawyers, doctors, and all who may be inclined to witness my obedience to the faith.” How few know themselves.

 

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From Murderer to Missionary – The Life of the Apostle Paul (Part Ten)

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Paul’s Defense of His Gentile Ministry

While Paul was in Antioch, working with a congregation made up of both Jew and Gentile Christians, some men came from Judea, and began to teach the brethren than unless they were circumcised, in accordance with the Law of Moses, they couldn’t be saved.1  This threatened to destroy not only the congregation in Antioch—which had a great number of Gentile Christians—but also all the work Paul had accomplished in his first missionary journey.  The teaching those men were bringing undermined (1) the Holy Spirit, who sent Paul and Barnabas on the mission; (2) the validity of the prophets—including Paul and Barnabas—in Antioch, who received and delivered the message from the Holy Spirit; (3) the confidence of the congregation in Antioch with Paul and Barnabas, since they had sent these men and most likely financed a good part of their journey; (4) the good name of the congregation in Antioch, who had sent Paul and Barnabas as “apostles,” representatives of the church at Antioch; (5) God Himself, who had confirmed the apostolic message by miracles; (6) the salvation of a vast number of people, both in Antioch and across Asia Minor.

With so much at stake, it is no wonder that Paul and Barnabas’ argument and debate with these Jews was “not small.”  Paul no doubt showed from the Old Testament Scriptures that salvation was open to the Gentiles as Gentiles—not as proselytes to Judaism, but still these Judean teachers would not back down.  The disturbance was so great that the church sent Paul and Barnabas, as well as some of the other brethren, to Jerusalem to meet with the apostles and elders to get an authoritative answer to the question2—even though Paul knew what the answer would be before they ever left.

As they made their way from Antioch to Jerusalem, financed in their journey by the church at Antioch, they passed through Phoenicia and Samaria, and Paul declared to the Christians they met about the conversion of the Gentiles—in other words, he was sharing the good news about the salvation of Gentiles in Christ while he was on his way to a big event whose purpose was to determine if these Gentile converts were really saved.  Paul knew what the decision would be, and shared the joy with others before the apostles and elders gave their decision on the matter.  This news which he proudly spread to the churches in Samaria brought great joy—the Samaritan Christians wouldn’t have had the same prejudices against Gentiles as the Jews.3

Arriving in Jerusalem, Paul and Barnabas were welcomed warmly by the church, the apostles, and the elders.  They shared the good news of how God used them as missionaries, but instead of bringing joy to all the people like it did in Samaria, it got some people upset.  Some of the Christians who were also Pharisees stood up and basically denied that the Gentile converts had ever really be saved, because they hadn’t been circumcised, nor did they follow the Law of Moses.4  This caused the apostles and elders to convene a public hearing on the matter.5

After much discussion (or questioning, ASV) on the matter, in which the Pharisees would have been able to present their case, Paul watched as Peter stood and affirmed that the Gentiles had no obligation to follow the Law of Moses to be saved.  Then Barnabas and Paul6 stood, “declaring the miracles and wonders that God had worked by them among the Gentiles,” re-affirming what Peter had said: that God showed His approval of Gentiles coming into the kingdom without the Law of Moses.7  After James gave the verdict, and a letter was written to send to the Gentile Christians, Paul and Barnabas (along with Judas and Silas) went back to Antioch to share the good news—their salvation was secure, and sealed with apostolic approval.

–Bradley S. Cobb

1 Acts 15:1.  Several questions arise when considering this event—first and foremost among them How/why did these teachers from Judea get access to the church?  We cannot doubt that they were sincere in their belief, and it is not likely that they attempted to be stealthy about it.  However, this shows the wisdom of not letting someone teach without first knowing them.  This responsibility falls on the elders.  Secondly, these men were teaching that unless one was circumcised after the manner of Moses, they couldn’t be saved.  Yet the covenant involving circumcision pre-dates the Law of Moses, going back to Abraham (Genesis 17:13).  Additionally, Moses wasn’t too good at remembering to circumcise (Exodus 4:24-26).

2 Acts 15:2.  Paul was inspired, as was Barnabas and the other prophets in Antioch.  As such, their answer should have been sufficient to put the matter to rest.  However, Paul’s status as an apostle was not as well-established among the Judean Christians at this point, so it was decided to appeal to a universally-recognized authority among the Christians—the apostles.  It’s interesting that the apostles and elders were mentioned as authoritative in the matter.  It is quite likely that the elders there included many of the 70 men that Jesus sent forth during His earthly ministry.  These were leaders among the first church of Christ (in Jerusalem since Pentecost), and were given great respect by those in Antioch.

3 Acts 15:3.  This final point was brought out by J.W. McGarvey in his original commentary on Acts.

4 Acts 15:4-5.  Some have questioned why it is that this argument was even brought up in the first place.  After all, didn’t they know that the Law of Moses was nailed to the cross and fulfilled in Jesus Christ?  Did they not know that God’s New Covenant was in force?  What were the apostles teaching them anyway, if they didn’t know this extremely basic concept?  Part—perhaps even most—of the answer can be found in understanding that the Law of Moses was not just a religious law, but also a civil or national one.  At the death of Jesus, as the perfect sacrifice, the Law of Moses ceased to have any religious power.  But at the same time, it was the law of the land, and so faithful Jewish Christians would be obliged to follow the Law of Moses as the national law, except in instances where it could have violated the law of God.  This is why the Jewish Christians would celebrate the Passover, observe the Sabbath, keep the Jewish dietary laws—because it was the law of the land, which is to be obeyed unless it causes one to violate the law of God.  So Jewish Christians, especially in Jerusalem, would have never stopped observing the Law of Moses, even after becoming a Christian.  So, since they never stopped observing the Law of Moses, it was very difficult for them to comprehend being right with God without the Law of Moses.

5 Public as far as the church is concerned, at least.  Verse 12 says that there was a “multitude” in attendance, which would have been more than just the apostles and elders.

6 This reverses the order used throughout their missionary journeys, probably showing that Barnabas took the lead in speaking.

7 Acts 15:6-12.

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From Murderer to Missionary – The Life of the Apostle Paul (Part Nine)

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Returning to Antioch

Paul must have been quite the sight as he entered into Derbe.  But people listened to what he and Barnabas taught, and many obeyed the divine commands.  After an apparently persecution-free visit there,1 they returned to the scene of the stoning, Lystra, and met again with the souls who had obeyed the blessed gospel, encouraging them, grounding them in the truth, and warning them that they will have difficult times ahead of them—but that the eternal reward is worth the tribulation here on earth.  How powerful this message must have been when coming from the one who had been viciously attacked and left for dead by an angry mob!  He tells them that even though he was nearly killed, it was worth it for heaven!  Then, from among the gathered disciples, Paul and Barnabas selected and ordained men to serve as elders.2

Departing from Lystra, he returned to Iconium—the same city that he had to flee from in order to avoid being stoned earlier; the same city that was home to some of the very Jews who had chased him to Lystra and actually caused the stoning that left him looking dead.  This shows incredible boldness on the part of Jesus’ own chosen apostle.3  There, he and Barnabas did as they did in Lystra: encouraging the saints to persevere under pressure, and selecting and ordaining godly men to serve as elders.

Doing the same thing in Antioch of Pisidia, they then returned to Perga (where John Mark had left them) and preached the gospel there before going to Attalia and sailing back to Antioch of Syria, from which they had been called by the Holy Spirit in the first place.

Once they returned to Antioch, they gathered the church together and reported all the things that had happened to them.  You can imagine the smiles when Paul shared the joyful news of the obedient believers; the looks of surprise and horror when they described the priest of Zeus and the crowds in Lystra trying to worship mere men; the shock and compassion when Paul’s near-death experience was mentioned.  They were certainly pleased and encouraged by the response to the gospel by the Gentiles, and welcomed these two men back as beloved brothers in Christ.  Paul and Barnabas stayed in Antioch “a long time” after returning.4

-Bradley S. Cobb

1 It seems most likely that, after believing Paul to be dead, the Jewish persecutors thought the matter over, and went back home.  Paul probably didn’t make his entrance into the city a public event or spectacle, and his departure was probably the same way, giving the persecutors no reason to stay.  Thus, they wouldn’t have heard about Paul’s work in Derbe until much later.

2 Acts 14:21-23.  See 1 Timothy 3 and Titus 1 for the characteristics that the chosen men had.  There are those who claim that these are simply guidelines, suggestions for those who want to serve as elders; but the Scripture says that an elder must be those things, possess those character traits.  If a man doesn’t meet those qualifications, then he can call himself an elder all he wants—but according to God, he isn’t an elder.  Instead, he is a usurper of the divinely-given office, and will have to give an account to God for his usurpation of authority that doesn’t belong to him.

3 It is possible that the return visits to Lystra, Iconium, and Antioch of Pisidia did not involve public preaching, but were instead private, inconspicuous visits.  Paul would not have wanted to push his persecutors into repeating their murderous attempt at Lystra.

4 All of these events can be found described in Acts 14:21-28.

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From Murderer to Missionary – The Life of the Apostle Paul (Part Eight)

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The Conflicts in Iconium and Lystra

In Iconium, Paul preached in the synagogue, and a “great multitude” of Jews and Greeks obeyed the gospel.1  The Jews who refused to believe riled up the Gentiles against Paul and Barnabas, but these two men continued for a long time to speak boldly, and silenced some of the opposition by their bold preaching and accompanying miracles.  However, the Jews wouldn’t stop, and eventually convinced some of the Gentiles to join with them in a mob for the purpose of assaulting and stoning God’s missionaries.  Paul and Barnabas discovered their intent and fled to the cities of Lystra and Derbe, where they commenced preaching again.2

While preaching in Lystra, Paul stared intently at a man who was listening to the sermon.  This man was sitting (most likely on the ground), because he was physically incapable of standing.  In fact, he was crippled from birth, and had never walked.  This man, listening, believed what Paul was preaching, and Paul could see that the man had faith to be saved.3  So Paul spoke very loudly, assuring that all the people could hear what he said, “Stand up on your feet!”  And not only did the man stand, but he also amazed the crowd by jumping and walking.4

This brought out a reaction that even Paul and Barnabas couldn’t have foreseen—the people started shouting that “The gods have come down to us in the form of men!”5  Barnabas, apparently the stronger figure, they called Zeus;6 while Paul, the main speaker, they called Hermes.7  The priest of the temple of Zeus was so excited (and perhaps quite concerned about offending the gods) that he brought oxen to sacrifice, and garlands to decorate them with.8  The people all joined in with the desire and cry to sacrifice to these mighty gods who had come to bless them with their presence.

Upset and anxious to stop them—for only the God of heaven is worthy of worship—Paul and Barnabas tore their clothing, running through the chanting crowd, shouting:

“Why are you doing these things?  We are humans, the same as you, and we are telling you to turn from these empty things, and to the living God, who made heaven, and earth, and the sea, and everything that is in them; who in times past permitted all nations to walk in their own ways.  However, He did not leave Himself without testimony, in that He did Good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.”9

Even with these earnest pleadings, these denials of godhood, they just barely were able to keep the people from sacrificing to them.  The crowd must have been confused by their actions, but some were willing to listen, and several obeyed the gospel.10

While Paul and Barnabas were in Lystra,11 the Jews who had tried to kill Paul in Iconium and Antioch arrived and stirred up the people—quite possibly on the heels of the two missionaries finally calming them down from their fervor to sacrifice.  These Jews persuaded the people—almost certainly accusing God’s messengers of rejecting Zeus and Hermes—and stirred them into such a frenzy that they began to pelt Paul with rocks and stones, knocking him to the ground and continuing the assault until he lay motionless.  Believing he was dead, they dragged his bruised and bloodied body outside the city and left him there.  But while the believers stood sadly around his beaten form, their hearts leapt with joy when they saw movement—Paul moved!  He was alive!  He got up from the ground, and walked back into the city.  But the next day, he and Barnabas left and traveled to Derbe.12

-Bradley S. Cobb

1 Acts 14:1.  As noted earlier in this chapter, the biblical writers often use the word “believe” to describe the entire process of salvation.  The reason for this is that true faith (the noun form of the word “believe”) is always accompanied with obedience, as proven abundantly by Hebrews 11.

2 Acts 14:1-7.  Paul was only stoned once, according to his own account, and that didn’t happen until he was in Lystra (Acts 14:19-20; 2 Corinthians 11:25).

3 Acts 14:8-9.  The word translated “healed” (or some synonym) in almost every translation is the Greek word sozo, which is usually translated “saved”—93 of the 120 times it appears, in fact.  It seems incredible that when Paul is preaching the gospel, the man’s reaction and faith has nothing to do with being cleansed from sins, but only on being healed of his physical infirmity.  If the faith that came from hearing Paul’s sermon was faith in miraculous healing ability, then Paul preached quite a different gospel here than in other places.  If this word were translated “saved,” like it is so many other times in the New Testament, then there would be no confusion.  H.T. Anderson, in his 1865 translation of the New Testament, and his 1918 translation of the Sinaitic Manuscript, did just that.

4 Acts 14:10.

5 Acts 14:11.  This was a common theme in ancient literature.  See the works of Homer, for example.  Much of the legends surrounding the pantheon of gods include one of the gods coming to earth as a human and consorting with a human, bringing about demigods.  Given that these legends and myths were heavily promoted, especially by the priests of the pagan temples where worship to these “gods” was conducted, it shouldn’t really that surprising that the people would have this reaction.  Since they believed in a plethora of gods, and their literature had said that gods frequently came to earth and walked around as humans, it was logical for them to conclude that the miracle-working men must be gods.

6 Acts 14:12.  The KJV says “Jupiter,” but the Greek is Zeus.  The Romans basically assimilated the legends of the gods into their culture and gave them new names.  What in Greek was Zeus, the Romans called “Jupiter.”

7 Acts 14:12.  KJV says “Mercury,” but the Greek is Hermes.  Hermes was the messenger god, the god of speech and eloquence.  See Robertson’s Word Pictures and Vincent’s Word Studies on this passage for more details.

8 Acts 14:13.  It was common for oxen to be sacrificed to Zeus during this time, and the garlands were used to decorate them during the sacrifices.  See Matthew Henry’s commentary on this verse.

9 Acts 14:14-17.

10 Acts 14:18.  The text doesn’t describe anyone being converted, though the healed man (14:8-10) certainly would have obeyed the gospel, and there were others, because when Paul is stoned and left for dead, “the disciples” stood around him (14:20).  Whether these people obeyed the gospel prior to the healing and the sacrificial attempts, or between that event and the arrival of the Jews, is not made clear.

11 The inspired text does not tell us how long there is between the sacrificial fiasco and the arrival of Jewish perpetrators.  It could have taken place the same day, or it could have been several weeks later.  The way the text reads, it is quite possible that these Jews arrived while the sacrificial attempts were taking place, and stirred up the people, accusing Paul and Barnabas of denying the power of the great Zeus and Hermes.

12 Acts 14:19-20.

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From Murderer to Missionary – The Life of the Apostle Paul (Part Seven)

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The Conflict in Antioch of Pisidia

Upon their arrival in Antioch of Pisidia, a free Roman city, they entered the Jewish synagogue on the Sabbath, and they sat down for the reading of the Law and the Prophets.  The rulers of the synagogue (that is, the ones in charge of the Sabbath gatherings)1 sent [literally, apostled] someone to go to Paul and Barnabas and tell them, “Men, brethren, if you have any word of encouragement for the people, speak.”

Paul rose from his seat, motioned with his hand for their attention, and said to them: “Men of Israel, and you who fear God, listen.”  He then proceeded to give them a brief recap of their history as a nation, going back to the Exodus, the conquest of Canaan, the period of the judges, the monarchy under Saul, and then he stopped for a moment to deal with David.

“He [God] raised up David for them, to be their king; about whom He bore witness and said, ‘I have found David, the son of Jesse, to be a man after my own heart, who shall do all my desire.’  Of this man’s seed, God has, according to His promise, raised for Israel a Savior, Jesus.”2

After reminding them that John the Baptist preached baptism of repentance, and foretold of one greater than he, Paul described the perversion of justice that resulted in the murder of Jesus.  Then he adds the words, “But God raised Him from the dead,”3 and then showed how it was prophesied in the Old Testament.  He concludes this stirring sermon to the Jews with the words:

Therefore, [let] it be known to you, men, brethren, that through this man is preached to you the forgiveness of sins.  And through Him, all that believe are justified from all the things from which you couldn’t be justified under the Law of Moses.  Therefore, beware, lest that which is spoken of in the prophets come upon you: “Behold, you despisers, and wonder, and perish!  For I do a work in your days, a work that you shall not ever believe, even though a man declares it to you.”4

Leaving the synagogue, several people (Jew and Gentile both) followed Paul and Barnabas, wanting to hear more.5  Paul took the opportunity to persuade them, and it is likely that some obeyed the gospel soon thereafter.6

The next Sabbath day, most of the city turned out to hear this message from God.  However, the Jews saw that the people were listening to these visitors, and their jealousy stopped their minds from listening to the truth presented.7  Instead, they began to contradict Paul’s message, and speaking evil of him—and by doing so, they were blaspheming God.8

Paul’s bold response to their action was to express a truth that would have made them hate him even more:

It was necessary that the word of God was spoken to you first.  But seeing that you have cast it away from you, and condemned yourselves as unworthy of everlasting life, behold, we are turning to the Gentiles.  Because this is what the Lord commanded us: “I have set you to be a light to the Gentiles, that you should be for salvation to the ends of the earth.”9

The Gentiles were ecstatic about this message, and many of them obeyed the gospel, and the result was that God’s message was preached throughout the whole area.  However, the Jews were incredibly upset, and caused a persecution against Paul and Barnabas by influencing the prominent men and women in the city.  As a result, the two missionaries were thrown out of the city.  Outside the city limits, Paul and Barnabas shook the dust of their feet at them, and traveled to Iconium.10  But they could be glad that there were now Christians living in the city of Antioch.

-Bradley S. Cobb

1 Thayer gives the definition of archisunagogos as “Ruler of the synagogue. It was his duty to select the readers or teachers in the synagogue, to examine the discourses of the public speakers, and to see that all things were done with decency and in accordance with ancestral usage.”

2 Acts 13:22-23.

3 Acts 13:30.

4 Acts 13:38-41.

5 Acts 13:42-43.  There are some textual variants in verse 42 which clouds the exact chronology of events.  The KJV says the Jews left the synagogue, leaving the missionaries and the Gentiles in the building.  The ASV says the missionaries left the synagogue first and talked with others outside after the synagogue meeting ended.  Either way, they still talked to Jews and Gentiles.

6 The text does not describe the reaction of the ones who were being “persuaded” by Paul, but he would have been in the city, studying with people throughout the next week.  It would be strange indeed if not a single one of the “many” who followed them obeyed the gospel.

7 The Jews were apparently quite influential in this city.  When the city was established under the Seleucid kings, its settlers were comprised of Phrygians, Greeks, and Jews (see International Standard Bible Encyclopedia, “Antioch of Pisidia”).  Thus, they had a long history in this Antioch.  The existence of many “religious proselytes” (Gentiles who converted to Judaism) in Acts 13:43, and the possible mention of Gentiles in the synagogue (verse 42, KJV), shows that they held a place of prominence in the city, religiously speaking.  So it is no surprise that when someone comes in, convincing the people that the Law of Moses was fulfilled/removed, and draws huge crowds, the Jews would be upset.  Robertson, commenting on verse 45, says “Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (Acts 17:5). No such crowds 
 came to the synagogue when they were the speakers.”

8 Acts 13:45.  Luke says they were “blaspheming,” though it is incredibly unlikely that they were intentionally blaspheming (speaking evil against) God.  Thus, the blaspheming must be against Paul—but the effect was that they were also (unknowingly) blaspheming against God.

9 Acts 13:46-47.

10 Acts 13:48-52.  The word “expelled” (verse 50, KJV) is ekballo, which means to throw out.  Whether this means the mob of people literally tossed them outside the city, or just forced them to leave, the result is the same: they were removed from the city.

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From Murderer to Missionary – The Life of the Apostle Paul (Part Six)

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Paul’s First Missionary Journey

The Conflict with Elymas

Leaving Antioch, they went to Seleucia, a seaport town just southwest of Antioch, where they boarded a ship heading to Cyprus.  They landed on the eastern edge of the island of Cyprus, and worked their way westward across the island, preaching in the synagogues along the way.1

Once they got to Paphos, a city on the western coast of the island, their preaching attracted the attention of the proconsul of the island,2 whose name was Sergio Paul.3  He called Saul and Barnabas to meet him, because he wanted to hear the word of God.  However, there was another man who was with Sergio Paul, and who apparently held some measure of influence with him (or at least thought he did).  This man, Elymas, called himself Bar-Jesus (which means “son of Jesus”), but was a Jewish sorcerer and false prophet.4  When they began to preach the word to Sergio Paul, Elymas spoke against them—attempting to negate their message and imply that they were the false prophets, because he did not want the proconsul to obey the gospel.5

Saul (who from this point onward is known as “Paul”) stared him down,6 and by inspiration, called down a curse on him:

O [you are] full of all subtlety and mischief.  You son of the devil!  You enemy of all righteousness!  Will you never cease perverting the straight ways of the Lord?  And now, behold, the hand of the Lord is on you, and you shall be blind, not seeing the sun for a time.7

The first recorded miracle of Paul, a former opponent of Christianity who was blinded by God, was blinding another opponent of Christianity.  Immediately after Paul spoke those words, Elymas became blind, and walked around searching for someone to guide him.  This miracle had the desired effect: showing who the true spokesperson for God actually was.  After seeing the miracle, Sergio Paul believed, and was struck with amazement at the teaching about Jesus.  There can be no doubt that the proconsul obeyed the gospel.8

When they left Cyprus, they sailed northwest to Perga, a seaport city in Pamphylia.  It was while there that John Mark left them and returned to Jerusalem (most likely by sea).  We aren’t told why Mark left them, but it left Paul with a not-too-high regard for his trustworthiness.  Most likely, Paul preached in the city of Perga9 before they traveled to Antioch of Pisidia10 (not to be confused with Antioch of Syria, where Paul and Barnabas had worked together as prophets).

-Bradley S. Cobb

1 Acts 13:4-5.  It is possible that there were multiple synagogues in Salamis, the first city that they came to, but it is also certain that they would have preached as often as possible as they traveled through the island.

2 Luke was the target of many skeptics and atheists for this statement, because Cyprus didn’t have a proconsul; at least, that’s what they thought.  Archaeological discoveries have since shown that Augustus Caesar changed their governmental setup, and inscriptions from AD 51-52 have been unearthed which mention the proconsul of Cyprus named Paulus.  See Vincent’s Word Studies on Acts 13:7 for more information.

3 Acts 13:7.  The Greek in this verse is ÎŁÎ”ÏÎłÎč́ῳ Παύλῳ, that is, Sergio Paulo.  Without exception, every translation renders it “Sergius Paulus,” even though the second word is translated “Paul” the other 154 times it appears in the Bible.

4 Acts 13:6-8.  Elymas fought against the truth of Jesus Christ as taught by Barnabas and Saul, yet called himself “son of Jesus,” which he may have done in an attempt to gather followers after himself, as though he was the heir to Jesus’ mantle.  He was a Jew, and his rejection of the truth leads us to conclude that he would have embraced the Law of Moses—which also condemns him because of his involvement in sorcery (Deuteronomy 18:10), and his being a false prophet (Deuteronomy 18:20).  See also Malachi 3:10.

5 Acts 13:8.

6 Acts 13:9.  The phrase “set his eyes” (KJV) on him is atenisas, from which we get the word “attention.”

7 Acts 13:9-11.  Paul calls him the “son of the devil” as a contrast to the name Elymas wore, “son of Jesus.”

8 Acts 13:12.  Often, the New Testament writers use the word “believe” to encompass the entire process of obedience to the gospel (Romans 1:16, for example).  Luke would not have recorded the incident in this way if the proconsul had refused to be baptized.  It is possible that the book of Acts was written as part of Paul’s defense before Caesar.  If this is the case, then maybe Luke didn’t specifically mention the baptism in order to not put any unnecessary persecution on Sergio Paul for joining the Christians.

9 The Scriptures do not give us every detail of Paul’s missionary journeys.  It seems very unlikely that he would be in a city for any length of time and not attempt to spread the gospel there.

10 This description by Luke has been the cause of some confusion, as this city was the capitol of southern Galatia, and in the region of Phrygia.  Souter, in James Hastings’ Dictionary of the Bible (“Antioch”), says that the official title of the city was “Antioch near Pisidia,” and attempts to explain the difficulty.