Paul, speaking to the idolatrous people of Lystra, says:

`We ... preach unto you that ye should turn from these vanities unto the living God, which made heaven, and

earth, and the sea, and all things that are therein' (Acts 14:15).

Moreover his reference to `vanities' finds an echo in Peter's quotation concerning the heathen imagining `vain'

things (Acts 4:25), although the actual words used are not the same.

Enough has been indicated, we trust, to demonstrate the Holy Spirit's intention in this narrative, and to see its

place in the outworking of God's purposes of grace. Before concluding, however, we allude to one further point,

which is not actually mentioned in Acts 14, but which, from subsequent Scriptures, is necessarily implied. It was

here, in these circumstances, that Paul first became acquainted with the household of Lois, Eunice and Timothy.

Paul refers to Timothy in his epistle as his own son in the faith, and in chapter 16 we find him ready to accompany

on his journey. Here, therefore, must be placed the conversion of Timothy.

Writing from his last prison in 2 Timothy 3, Paul reminds his young successor of these early days:

`Thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,

persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but

out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution'

(2 Tim. 3:10-12).

What memories these words would produce in the heart of Timothy! And what significance they give to the

recorded summary of this early work:

`Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through

much tribulation enter into the kingdom of God' (Acts 14:22).

And so at length these two men return to Antioch in Syria, whence they had been sent out, having `fulfilled' the

work which they had been set apart to do. They rehearse before the Church at Antioch `all that God had done with

them, and how He had opened the door of faith unto the Gentiles'.

In 1 Corinthians 16, written rather later than the periods covered by Acts 15, we read:

`For a great door and effectual is opened unto me, and there are many adversaries'(1 Cor. 16:9).

There is reason to believe that Paul is referring here to the period covered by Acts 19, and if so, we have only to

read Acts 19:23 to 20:3 to see that he had opposition in abundance. The figure of the door is repeated in 2

Corinthians 2:12 and refers to the same period, though not to the same place.

In Colossians 4:3 the apostle again uses the figure of the door:

`Withal praying also for us, that God would open unto us a door of utterance' (or, of the word).

We have not to search far here for `the adversaries', for he immediately adds `For which I am also in bonds'. It

seems that wherever and whenever a door was opened for the exercise of ministry, the apostle knew well enough

that there would be adversaries. Acts 14 ends with the blessed fact that God had opened the door of faith unto the

Gentiles. Acts 15 opens with the attempt of the adversary to counteract this movement of grace, and we find the

apostle plunged into a fight upon the issue of which, speaking humanly, hung the fate of the glorious gospel that had

been entrusted to him for the Gentiles.

At the outset of our study, let us remember, even with shame if need be, that it is almost impossible for any of us,

when engaged in strife and conflict, even for the most worthy ends, to be entirely free from bias. This is very

evident when one studies the various interpretations of Acts 15. It would be rather a waste of time to go over these