Paul and Barnabas in Lystra and Debre
The
Passage: Acts 13:50
– 14:28
Structure:
a. 13:50-52, Travel of evangelization
b. 14:1-4,
Increasing disciples
c. 14:5-7,
Stoning
d. 14:8-13,
crowd wanted a sacrifice
e. 14:14-17,
Words of apostles
d’. 14:18,
restraining crowd from a sacrifice
c’. 14:19-20,
Stoning
b’. 14: 21-23,
Increasing disciples
a’.
14:24-28, Travel of evangelization
Historical
and geographical context: This story concludes the First Mission trip. After St. Paul’s
miraculous resurrection at Lystra (see below), he visits Debre, converting
many, after which Paul and Barnabas begin their trip back. Passing through the
same cities avoiding Cyprus they return to the church (Acts 14:27). Apparently,
Antioch (of Syria) became a center of the church development.
The name of
town Debre – the final destination – is derived from Persian Derbent which
stands for “narrow gate” (lit. “barred gate”). It is interesting that the city
with this name has accepted the Gospel without any hesitation or reservation.
Debre is mentioned 4 times in the Book of Acts (14:6, 20; 16:1; 20:4). First
time it is just a geographical pointer, then St. Luke simply states that “they
preached the Gospel to that city and made many disciples”. Interesting, that
the city with such name is fast to believe in Jesus (as He preached, Mt.
7:13-14).
In
comparison, two other cities mentioned in the story are Iconium and Lystra. The
meaning of Iconium is based on “icon/image” – city of [the large or mass
produced] Image. What is surprising is that regardless of the prohibition to
create the images for “acknowledgement” (Ex. 20:4-6) there was a Jewish
synagogue in town (Acts 14:1). The exact meaning of Lystra is lost, but it
could mean something within a range of “loose goats, pain relief, or city of
madness”. If the last one is true, no wonder St. Paul was stoned there. To
conclude, Antioch of Pisidia, Iconium, Lystra, and Debre are Galatian cities
St. Paul writes his famous letter to.
Theology:
St. Paul picks
up after St. Peter (ch. 3).
|
|
Chapter 3 |
Chapter 14 |
|
Person |
Lame from birth (v.2) |
Crippled from birth (v.8) |
|
Action of the person |
Asked to receive an alm (v.3) |
Listened to St. Paul (v.9) |
|
Action of an apostle |
Peter directed his gaze at him (v.4) |
Paul looked intently |
|
What was said |
In the name of Jesus, rise up and walk (v.6) |
Stand up right on your feet (v.10) |
|
Reaction of the people |
Utterly astounded (v.11) |
Lifted up their voices and praised Zeus and Hermes |
|
What happened to the apostle |
Jailed and in court |
Being stoned – death |
Did St. Paul
understand Lycaonian language? Most likely, yes. Lycaonian language was used on
the territory of modern Turkey, including Tarsus – where Saul/St. Paul was
born. I think the apostle used the same street talk to respond to the crowd.
But the Scripture was NOT written in street talk – there was a special
“liturgical” language, first – Hebrew, then Greek.
On his way
back St. Paul preaches and “trials and tribulation”. He speaks from personal
experience – split at Iconium and death at Lystra. On the other hand, just
think about the expression on Antiochian and Iconium’ Jews who dragged his
breathless body out of the city, now seeing him alive and courageously
proclaiming the kingdom of God. The idea of death and resurrection is a
cornerstone for the establishment of the kingdom. Later, St. Paul included this
idea into his writing (cp. 2 Cor. 4:7-12).
In the Bible
we have a few examples of people who went through Death and Resurrection
experience prior to the final death – just to name a few: Son of the Widow of
Zarephath (1 King 17), Jairus’ daughter (Mark 5), Lazarus (John 11). These
people had to go through the regular death and resurrection again to be with
the LORD forever.
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