---
title: "Clarke"
description: "Verse Acts 14:1. In Iconium — See the conclusion of the preceding chapter. So spake — και λαλησαι ουτως. With such power and demonstration of the Spirit,"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/acts/14"
---

Verse [Acts 14:1](../../../kjv/acts/14/1). ***In Iconium*** — See the conclusion of the preceding chapter.
***So spake*** — και λαλησαι ουτως. With such power and demonstration of the Spirit, *that a great multitude both of the Jews*, genuine descendants of one or other of the twelve tribes, *and also of the* *Greeks*, ελληνων, probably such as were proselytes of the gate, *believed*, received the Christian religion as a revelation from God, and confided in its Author for salvation, according to the apostles' preaching.

Verse [Acts 14:2](../../../kjv/acts/14/2). ***Stirred up the Gentiles*** — των εθνων, Such as were mere *heathens*, and thus distinguished from the *Jews*, and the *Greeks* who were proselytes.
***Evil affected*** — εκακωσαν, *Irritated* or *exasperated their* *minds against the brethren*, the disciples of Christ; one of their appellations before they were called *Christians* at Antioch. [Acts 11:26](../../../kjv/acts/11/26).

Verse [Acts 14:3](../../../kjv/acts/14/3). ***Long time therefore abode they*** — Because they had great success, therefore they continued a long time, gaining many converts, and building up those who had believed, in their most holy faith; notwithstanding the opposition they met with, both from the unbelieving Jews and heathens.
***Speaking boldly*** — παρρησιαζομενοι, Having *great liberty of* *speech*, a copious and commanding eloquence, springing from a consciousness of the truth which they preached.
***The word of his grace*** — The Gospel of Jesus Christ, which is the *doctrine of God's grace, mercy*, or *favour* to mankind.
***And granted signs and wonders to be done*** — For no apostle could work a miracle by himself; nor was any sign or wonder wrought even by the greatest apostle, but by an especial grant or dispensation of God. This power was not resident in them at all times; it was only now and then communicated, when a miracle was necessary for the confirmation of the truth preached.

Verse [Acts 14:4](../../../kjv/acts/14/4). ***The multitude of the city was divided*** — The Jews treated the apostles as false teachers, and their miracles as impositions; and many of the people held with *them*: while the others, who had not hardened their hearts against the truth, felt the force of it; and, being without prejudice, could easily discern the miracles to be the work of God, and therefore held with the *apostles*.

Verse [Acts 14:5](../../../kjv/acts/14/5). ***An assault made*** — ορμη, A *desperate attempt* was made by *their rulers*, i.e. by the heathen rulers of the people, and the rulers of the synagogue.
***To use*****them*****despitefully*** — To expose them, bring them into contempt, and make them appear as monsters, or movers of sedition; and then to *stone them* for this falsely alleged crime.

Verse [Acts 14:6](../../../kjv/acts/14/6). ***They were ware of*****it**] They were informed of the scheme, and of the attempt that was about to be made, and fled unto Lystra and Derbe; they did not leave the *province* of Lycaonia, but went to other towns and cities. Lystra lay to the south and Derbe to the north of Iconium, according to the general opinion. Strabo, Geogr. lib. xii., tells us expressly, that Iconium was within Lycaonia, *Thence are the Lycaonian hills plain, cold, naked, and* *pastures for wild asses. About these places stands Iconium, a town* *built in a better soil*. Ptolemy also, Tab. Asiae, i. cap. 6, places Iconium in Lycaonia. How comes it, then, that St. Luke does not call Iconium a city of Lycaonia, as well as Derbe and Lystra? Pliny, Hist. Nat. lib. v. cap. 27, solves this difficulty, by stating, that *there was granted a tetrarchy out of Lycaonia, on* *that side which borders upon Galatia, consisting of fourteen* *cities; the most famous of which is Iconium*. See Lightfoot.

Verse [Acts 14:7](../../../kjv/acts/14/7). ***And there they preached the Gospel.*** — Wherever they went, they were always employed in their Master's work. Some MSS. of considerable note add here, *and all the people were moved at* *their preaching, but Paul and Barnabas tarried at Lystra*.

Verse [Acts 14:8](../../../kjv/acts/14/8). ***Impotent in his feet*** — αδυνατος τοις ποσιν, He had no muscular power, and probably his ancle bones were dislocated; or he had what is commonly termed *club feet*; this is the more likely, as he is said to have been *lame from his mother's womb*, and to have *never walked*.

Verse [Acts 14:9](../../../kjv/acts/14/9). ***That he had faith to be healed*** — How did this faith come to this poor heathen? Why, by *hearing the word of God preached*: for it is said, *the same heard Paul speak*. And it appears that he credited the doctrine he heard, and believed that Jesus *could*, if he *would*, make him whole. Besides, he must have heard of the miracles which the apostles had wrought, see [Acts 14:3](../../../kjv/acts/14/3); and this would raise his expectation of receiving a cure.

Verse [Acts 14:10](../../../kjv/acts/14/10). ***Said with a loud voice*** — After this clause the following is found in CD, and several others, either in the text or margin: σοι λεγω εν τῳ ονοματι του Κυριου Ιησου Χριστου, *I say* *unto thee, In the name of the Lord Jesus Christ*, "stand upright on thy feet." This reading is also in several *versions*; and though it may not stand on such evidence as to entitle it to a place in the text, yet it is not likely that St. Paul would not have used the *sacred name* on such an occasion; especially as this appears to have been the usual form. See [Acts 3:6](../../../kjv/acts/3/6).
***He leaped and walked.*** — Giving the fullest proof of his restoration: his *leaping*, however, might have been through joy of having received his cure.

Verse [Acts 14:11](../../../kjv/acts/14/11). ***Saying, in the speech of Lycaonia*** — What this language was has puzzled the learned not a little. *Calmet* thinks it was a corrupt Greek dialect; as Greek was the general language of Asia Minor. Mr. *Paul Ernest Jablonski*, who has written a dissertation expressly on the subject, thinks it was the same language with that of the *Cappadocians*, which was mingled with Syriac. That it was no dialect of the Greek must be evident from the circumstance of its being here distinguished from it. We have sufficient proofs from ancient authors that most of these provinces used different languages; and it is correctly remarked, by Dr. Lightfoot, that the *Carians*, who dwelt much nearer Greece than the Lycaonians, are called by *Homer*, βαρβαροφωνοι, people of a barbarous or strange language; and *Pausanias* also called them *Barbari*. That the language of *Pisidia* was distinct from the Greek we have already seen, *Clarke's note on "*[Acts 13:15](../../../kjv/acts/13/15)*"*. We have no light to determine this point; and every search after the language of Lycaonia must be, at this distance of time, fruitless.
***The gods are come down to us in the likeness of men.*** — From this, and from all heathen antiquity, it is evident:
1. That the heathen did not consider the Divine nature, how low soever they rated it, to be like the human nature.
2. That they imagined that these celestial beings often assumed *human forms* to visit men, in order to punish the evil and reward the good. The Metamorphoses of Ovid are full of such visitations; and so are *Homer, Virgil*, and other poets. The angels visiting Abraham, Jacob, Lot, c., might have been the foundation on which most of these heathen fictions were built.
The following passage in HOMER will cast some light upon the point:-

Και τε Θεοι, ξεινοισιν εοικοτες αλλοδαποισι,
Παντοιοι τελεθοντες, επιστρωφωσι ποληας,
Ανθρωπων ὑβριν τε και ευνομιην εφορωντες.
Hom. Odyss. xvii. ver. 485.

For in *similitude of strangers* oft,
The *gods*, who can with ease all *shapes assume*,
Repair to populous cities, where they mark
The outrageous and the righteous deeds of men.
COWPER.

OVID had a similar notion, where he represents Jupiter coming down to visit the earth, which seems to be copied from Genesis, [Genesis 18:20-21](../../../kjv/genesis/18/20-21): *And the Lord said, Because the cry of Sodom and Gomorrah is* *great, and because their sin is grievous, I will go down now, and* *see whether they have done altogether according to the cry of it,* *which is come unto me: and if not, I will know*.

*Contigerat nostras infamia temporis aures*:
*Quam cupiens falsam*, summo delabor Olympo.
Et deus humana lustro sub imagine *terras*.
*Longa mora est, quantum noxae sit ubique repertum*,
*Enamerare: minor fuit ipsa infamia vero*.
Metam. lib. i. ver. 211.

The clamours of this vile, degenerate age,
The cries of orphans, and the oppressor's rage,
Had reached the stars: "*I will descend*," *said I*,
In hope to prove this loud complaint a lie.
*Disguised in human shape*, I travelled round
The world, and more than what I heard, I found.
DRYDEN.

It was a settled belief among the Egyptians, that their gods, sometimes in the likeness of *men*, and sometimes in that of animals which they held sacred, descended to the earth, and travelled through different provinces, to punish, reward, and protect. The Hindoo *Avatars*, or incarnations of their gods, prove how generally this opinion had prevailed. Their *Poorana* are full of accounts of the descent of *Brahma, Vishnoo, Shiva, Naradu*, and other gods, in *human shape*. We need not wonder to find it in Lycaonia.

Verse [Acts 14:12](../../../kjv/acts/14/12). ***They called Barnabas, Jupiter; and Paul, Mercurius*** — The heathens supposed that *Jupiter* and *Mercury* were the gods who most frequently assumed the human form; and Jupiter was accustomed to take Mercury with him on such expeditions. Jupiter was the *supreme god* of the heathens; and Mercury was by them considered the *god of eloquence*. And the ancient fable, from which I have quoted so largely above, represents Jupiter and Mercury coming to this very region, where they were entertained by *Lycaon*, from whom the *Lycaonians* derived their name. See the whole fable in the first book of Ovid's Metamorphoses.
As the ancients usually represented Jupiter as rather an aged man, large, noble, and majestic; and Mercury young, light, and active, the conjecture of Chrysostom is very probable, that Barnabas was a large, noble, well-made man, and probably in years; and St. Paul, young, active, and eloquent; on which account, they termed the former *Jupiter*, and the latter *Mercury*. That Mercury was eloquent and powerful in his words is allowed by the heathens; and the very epithet that is applied here to Paul, ην ὁ ἡγουμενος του λογου, *he was the chief* or *leader of the discourse*, was applied to Mercury. So Jamblichus de Myster. Init. Θεος ὁ των λογων ἡγεμων ὁ Ἑρμης. And Macrobius, Sat. i. 8: *Scimus Mercurium* *vocis et* sermonis potentem. *We know that Mercury is powerful both* *in his voice and eloquence*. With the Lycaonians, the *actions* of these apostles proved them to be gods; and the different parts they took appeared to them to fix their character, so that one was judged to be *Jupiter*, and the other *Mercury*.

Verse [Acts 14:13](../../../kjv/acts/14/13). ***Then the priest of Jupiter, which was before their*** *city*] There is a meaning here, which ordinary readers will not readily apprehend. Many cities were put under the protection of a particular deity; and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To this St. Luke, every where as accurate as he is circumstantial, refers. Lystra, it appears, was under the guardianship of *Jupiter* *Propulaius*, διος προπυλαιου, which St. Luke translates, του διος οντος της πολεως, *the Jupiter that was before the city*, which is another term for *Jupiter Custos*, or Jupiter the guardian. All these deities, according to the attributes they sustained, had their peculiar *priests, rites*, and *sacrifices*; and each a peculiar service and priest for the office he bore; so that *Jupiter* *Brontes*, Jupiter the thunderer, had a different service from *Jupiter Custos*, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of *Jupiter Custos*, under whose guardianship the city of Lystra was, and whom the priest supposed had visited the city in a human form; and Barnabas, probably for the reasons already assigned, he imagined was the person; and as Mercury, the god of eloquence, was the *general attendant* of Jupiter, the people and the priest supposed that Paul, who had a powerful, commanding eloquence, was *that* god, also disguised. A beautiful figure of such an image of Jupiter as, I suppose, stood before the gate of Lystra, still remains; and a fine engraving of it may be seen in Gruter's Inscriptions, vol. i. p. xx. Jupiter is represented naked, sitting on a *curule* or consular *chair*; in his right hand he holds his *thunder*, and a long *staff* in his left; at his right, stands the *eagle* prepared for flight; and, above, the *winged cap* and *caduceus* of Mercury. On the base is the inscription, IUPPITER CUSTOM DOMUS AUG. *Jupiter, the guardian of* *the house of Augustus*. As the *preserver* or *guardian* of towns, he was generally styled *Jupiter Custos, Serenus* and *Servator*. His name, JUPITER, i.e. *jurans pater*, the helping father, entitled him, in those days of darkness, to general regard. On this false god, who long engrossed the worship of even the most enlightened nations on the earth, much may be seen in Lactantius, *Divinar.* *Institution*. lib. i., in the *Antiquite expliquee* of *Montfaucon*; and various inscriptions, relative to his character as *guardian*, c., may be seen in *Gruter*, as above.
***Oxen and garlands*** — That is, oxen adorned with *flowers*, their *horns gilded*, and *neck* bound about with *fillets*, as was the custom in sacrificial rites. They also crowned the *gods* themselves, the *priests*, and gates of the *temples*, with flowers. Of this method of adorning the victims, there are numerous examples in the Greek and Latin writers. A few may suffice. Thus OVID:-
At the time of worship, the *Hindoo* priests place *garlands of* *flowers on the head of the image*. Whether the garlands were intended to decorate the *oxen* or the *apostles*, we cannot say; but in either case the conduct of the Lycaonians was conformable to that of the modern *Hindoos*.

Verse [Acts 14:15](../../../kjv/acts/14/15). ***We also are men of like passions with you*** — This saying of the apostles has been most strangely perverted. A pious commentator, taking the word *passion* in its *vulgar* and most *improper* sense, (a *bad temper*, an *evil propensity*,) and supposing that these holy men wished to confess that they also had many *sinful infirmities*, and *wrong tempers*, endeavours to illustrate this sense of the word, by appealing to the *contention* *of Paul and Barnabas*, c., c. But the expression means no more than, "we are truly *human beings*, with the same powers and appetites as your own need food and raiment as you do and are all *mortal* like yourselves."
***That ye should turn from these vanities*** — That is, from these *idols* and *false gods*. How often false gods and idolatry are termed *vanity* in the Scriptures, no careful reader of the Bible needs to be told. What a bold saying was this in the presence of a *heathen* mob, intent on performing an act of their superstitious worship, in which they no doubt thought the safety of the state was concerned. The ancient fable related by Ovid, *Metam*. lib. i. ver. 211-239, to which reference has already been made, will cast some light on the conduct of the Lystrians in this case. The following is its substance:-"Jupiter, having been informed of the great degeneracy of mankind, was determined himself to survey the earth. Coming to this province, (*Lycaonia*,) disguised in human shape, he took up his residence at the palace of *Lycaon*, then king of that country: giving a sign of his godhead, the people worship him: Lycaon sneers, doubts his divinity, and is determined to put it to the trial. Some ambassadors from the Molossian state having just arrived, he slew one of them, boiled part of his flesh, and roasted the rest, and set it before Jupiter: the god, indignant at the insult, burnt the palace, and turned the impious king into a *wolf*." From this time, or, rather, from this fable, the whole province was called *Lycaonia*. The simple people now seeing such proofs of *supernatural* power, in the miracles wrought by *Barnabas* and *Paul*, thought that Jupiter had *again* visited them; and fearing lest they should meet with his indignation, should they neglect duly to honour him, they brought *oxen and garlands*, and would have offered them sacrifice, had they not been prevented by the apostles themselves. This circumstance will account for their whole conduct; and shows the reason why Jupiter was the tutelar god of the place. As, therefore, the people took them for *gods*, it was necessary for the apostles to show that they were but *men*; and this is the whole that is meant by the ομοιοπαθειςανθρωποι, *men* *of like passions, fellow mortals*, in the text, which has been so pitifully *mistaken* by some, and *abused* by others.
***The living God*** — Widely different from those *stocks* and *stones*, which were objects of their worship.
***Which made heaven and earth*** — And as all things were *made* by his *power*, so all *subsist* by his *providence*; and to him alone, all worship, honour, and glory are due.

Verse [Acts 14:16](../../../kjv/acts/14/16). ***Who in times past suffered all nations***, c.] The words παντα τα εθνη, which we here translate, *all nations*, should be rendered, *all the Gentiles*, merely to *distinguish* them from the *Jewish people*: who having a revelation, were not left *to walk in* *their own ways* but the *heathens*, who had not a *revelation*, were *suffered* to form their creed, and mode of worship, according to their own *caprice*.

Verse [Acts 14:17](../../../kjv/acts/14/17). ***He left not himself without witness*** — Though he gave the Gentiles no revelation of his will, yet he continued to govern them by his gracious providence; doing them *good* in general; *giving then rain* to fertilize their grounds, and *fruitful* *seasons* as the result; so that *grass* grew for the *cattle* and *corn* for the service of *man*.
***Filling our hearts with food*** — Giving as much food as could reasonably be *wished*, so that *gladness*, or general happiness, was the result. Such was the gracious provision made for man, at all times, that the *economy* and *bounty* of the Divine Being were equally evidenced by it. He never gives *less* than is *necessary*, nor *more* than is *sufficient*. His *economy* forbids men to *waste,* by going them in general no *profusion*. His *bounty* forbids them to *want*, by giving as much as is *sufficient* for all the *natural* *wants* of his creatures. By not giving *too much*, he prevents *luxury* and *riot*: by giving *enough*, he prevents *discontent* and *misery.* Thus he does mankind *good*, by causing his rain to descend upon the just and the unjust, and his sun to shine upon the evil, and the good. Thus he is said *not to have left himself without witness*: for his providential dealings are the *witnesses* of his *being*, his *wisdom*, and his *bounty*; and thus the *invisible things of God,* *even his eternal power and Godhead, were clearly seen, being* *understood by the things which are made*, [Romans 1:20](../../../kjv/romans/1/20). Therefore those who continued to worship *stocks* and *stones* were *without excuse*. These were great and striking *truths*; and into what *detail* the apostles now went, we cannot say; but it is likely that they spoke much more than is here related, as the next verse states that, with all these sayings, they found it difficult to prevent the people from offering them sacrifice.

Verse [Acts 14:19](../../../kjv/acts/14/19). ***There came thither*****certain*****Jews from Antioch*** — Those were, no doubt, the same who had raised up persecution against Paul and Barnabas, at Iconium and Antioch, before: they followed the apostles with implacable malice; and what they could not do *themselves* they endeavoured to do by *others*, whose minds they first *perverted*, and then *irritated* to deeds of fell purpose.
***And having stoned Paul*** — Alas! of what real worth is *popular* *fame*? How *uncertain*, and how *unworthy* to be counted! These poor heathens acted just like the people of Malta, [Acts 28:4-6](../../../kjv/acts/28/4-6). When the viper fastened on the hand of Paul, they concluded he was a *murderer*: when they found it did him no damage, they changed their minds, and said he was a GOD! When the Lycaonians saw the miracles that Paul did, they said he was the *god Mercury*: when the persecuting Jews came, they persuaded them that he was an impostor; and then they endeavoured to stone him to death.
***Supposing he had been dead.*** — They did not leave stoning him till they had the fullest evidence that he was dead; and so, most probably, he was.

Verse [Acts 14:20](../../../kjv/acts/14/20). ***The disciples stood round about him*** — No doubt in earnest prayer, entreating the *Author of life* that his soul might again return to its battered tenement.
***He rose up*** — Miraculously restored, not only to *life*, but to *perfect soundness* so that he was able to walk into the city, that his persecutors might see the mighty power of God in his restoration, and the faith of the young converts be confirmed in the truth and goodness of God. It is strange that neither the young converts at Lystra, nor Barnabas, were involved in this persecution! It seems to have had Paul *alone* for its *object*; and, when they thought they had despatched him, they did not think of injuring the rest.

Verse [Acts 14:21](../../../kjv/acts/14/21). ***Preached the Gospel to that city*** — Derbe, a city in the same province. [Acts 14:6](../../../kjv/acts/14/6).
***They returned again to Lystra, and*****to*****Iconium*** — Behold the *courage* of these Christian men! They counted not their lives dear to them, and returned to do their Masters work in the *very* *places* in which they had been so grievously persecuted, and where one of them had been apparently stoned to death! The man who knows he is God's ambassador, and that his life depends on his fidelity to his Master, knows he has nothing but his God to *fear*.

Verse [Acts 14:22](../../../kjv/acts/14/22). ***Confirming the souls of the disciples*** — The word *disciple* signifies literally a *scholar*. The Church of Christ was a *school*, in which Christ himself was *chief Master*; and his apostles *subordinate teachers*. All the *converts* were *disciples* or *scholars*, who came to this *school* to be instructed in the knowledge of *themselves* and of their GOD: of their duty to *Him*, to the *Church*, to *society*, and to *themselves*. After having been initiated in the principles of the heavenly doctrine, they needed line upon line, and precept upon precept, in order that they might be *confirmed* and established in the truth. Though it was a great and important thing to have their *heads*, their *understanding*, properly informed, yet, if the *heart* was not disciplined, information in the understanding would be of little avail; therefore they *confirmed the SOULS of the disciples*. As there must be some particular *standard* of truth, to which they might continually resort, that their faith might stand in the power of God, it was necessary that they should have such a *system of* *doctrine* as they knew came from God. These doctrines were those which contained all the essential principles of Christianity, and this was called THE FAITH; and, as they must have *sound* *principles*, in order that they might have *righteous practices*, so it was necessary that they should *continue* in that *faith*, that it might produce that *obedience*, without which even *faith* itself, however excellent, must be useless and dead.
Again, as the *spirit* of the *world* would be ever opposed to the *spirit* of *Christ*, so they must make up their minds to expect persecution and *tribulation* in various forms, and therefore had need of *confirmed souls* and *strong faith*, that, when trials came, they might meet them with becoming fortitude, and stand unmoved in the cloudy and dark day. And as the mind must faint under trouble that sees no prospect of its *termination*, and no conviction of its *use*, it was necessary that they should keep in view the *kingdom of* *God*, of which they were *subjects*, and *to* which, through their *adoption* into the heavenly family, they had a *Divine right*. Hence, from the apostles teaching, they not only learned that they should meet with tribulation, *much tribulation*, but, for their encouragement, they were also informed that these were the very *means* which God would use to bring them into his own kingdom; so that, if they had *tribulation* in the *way*, they had a *heaven* of *eternal glory* as the *end* to which they were continually to direct their views.

Verse [Acts 14:23](../../../kjv/acts/14/23). ***When they had ordained them elders*** — *Elder* seems to be here the name of an *office*. These were all *young* or *new converts*, and yet among *them* the apostles constitute *elders*. They appointed persons the most experienced, and the most advanced in the Divine life, to watch over and instruct the rest. But what is the meaning of the word χειροτονησαντες, which we translate *ordained*? The word *ordain* we use in an *ecclesiastical* sense, and signify by it the appointment of a person to an office in the Church, *by the* *imposition of the hands of those who are rulers in that Church*. But χειροτονια a signifies the *holding up* or *stretching out* the *hand*, as *approving* of the *choice* of any person to a particular work: whereas χειροθεσια signifies the *imposition of hands*. "*Zonaras* gives he proper meaning of the word in the text, in his Scholia upon the first canon of the apostles, Νυν μεν χειροτονια καλειται, κ. τ. λ. 'Nowadays, a course of prayers and invocation on the Holy Spirit, when one is initiated into the priesthood, and receives consecration, is called χειροτονια, *cheirotonia*, so termed because the bishop *extends his hand* over him whom he blesses, when he is chosen into holy orders. Anciently, the choice or suffrage was called *cheirotonia*; for, when it was lawful for the multitude in their cities to choose their priests or bishops, they met together, and some chose one man, some another; but, that it might appear whose suffrage won, they say the electors did use εκτεινειν τας χειρας, *to stretch forth their hands*, and by their hands so *stretched forth*, or *up*, they were numbered who chose the one, and who the other; and him who was elected by the most suffrages they placed in the high priesthood. And from hence was the name *cheirotonia* taken, which the fathers of the councils are found to have used, calling their suffrage *cheirotonia*.' St. *Paul*, [2 Corinthians 8:19](../../../kjv/2-corinthians/8/19), intimates that St. Luke was thus appointed to travel with him χειροτονηθεις ὑπο των εκκλησιων, *who was chosen of the* *Churches*. *Ignatius*, in his epistle to the Philadelphians, uses the same term, πρεπον εστιν ὑμιν, ὡς εκκλησια Θεου, χειροτονησαι επισκοπον, *ye ought, as a Church of God, to choose your bishop*." Much more on this subject may be seen in Sir *Norton Knatchbull*, who contends that *cheirotonia* implies simply *appointment* or *election*, but not what he calls *ordination* by the *imposition of* *hands*. I believe the simple truth to be this, that in ancient times the people chose by the *cheirotonia* (lifting up of hands) their spiritual pastor; and the *rulers* of the Church, whether *apostles* or *others*, appointed that person to his office by the *cheirothesia*, or *imposition of hands*; and perhaps each of these was thought to be equally necessary: the *Church agreeing* in the *election* of the person; and the *rulers* of the Church appointing, by *imposition of hands*, the person thus elected. [Acts 6:6](../../../kjv/acts/6/6); [Acts 6:6](../../../kjv/acts/6/6).
***And had l prayed with fasting*** — This was to implore God's special assistance; as they well knew that, without his influence, even *their* appointment could avail nothing.
***Commended them to the Lord*** — To his especial care and protection.

Verse [Acts 14:24](../../../kjv/acts/14/24). ***Passed throughout Pisidia, they came to Pamphylia.*** — [Acts 13:13](../../../kjv/acts/13/13); [Acts 13:13](../../../kjv/acts/13/13).

Verse [Acts 14:25](../../../kjv/acts/14/25). ***They went down into Attalia*** — This was a sea-port town in Pamphylia. Thus we find the apostles travelled from Derbe to Lystra; from Lystra to Iconium; from Iconium to Antioch of Pisidia; from Antioch to Perga in Pamphylia; and from Perga to Attalia; and it appears that they travelled over three provinces of Asia Minor, *Pamphylia, Lycaonia*, and *Pisidia*. See Calmet, and see the *map*.

Verse [Acts 14:26](../../../kjv/acts/14/26). ***And thence sailed to Antioch*** — This was Antioch in *Syria*; and to reach which, by sea, they were obliged to coast a part of the Mediterranean Sea, steering between *Cyprus* and *Cilicia*; though they might have gone the whole journey by *land*.
***Whence they had been recommended-for the work which they**********fulfilled.*** — The reader will recollect that it was from this Antioch they had been sent to preach the Gospel to the heathen in Asia Minor: see [Acts 13:1-2](../../../kjv/acts/13/1-2); and that they *fulfilled* that *work*: see in the same chapter, [Acts 13:48](../../../kjv/acts/13/48); and the circumstantial account of their travels and preaching given in this chapter.

Verse [Acts 14:27](../../../kjv/acts/14/27). ***Had gathered the Church together*** — The Church by which they had been sent on this very important and successful mission.
***They rehearsed all that God had done with them*** — Not what they had done *themselves*; but what GOD made them the *instruments* of working.
***And how he had opened the door of faith*** — How God by his providence and grace had made a way for preaching Christ crucified among the heathen; and how the heathen had received that Gospel which, through faith in Christ Jesus, was able to save their souls.

Verse [Acts 14:28](../../../kjv/acts/14/28). ***And there they abode long time*** — How long the apostles tarried here we cannot tell; but we hear no more of them till the council of Jerusalem, mentioned in the following chapter, which is generally supposed to have been held in the year 51 of our Lord; and, if the transactions of this chapter took place in A.D. 46, as chronologers think, then there are *five* whole years of St. Paul's ministry, and that of other apostles, which St. Luke passes by in perfect silence. It is very likely that all this time Paul and Barnabas were employed in extending the work of God through the different provinces contiguous to Antioch; for St. Paul himself tells us that he preached the Gospel so far as Illyria, [Romans 15:19](../../../kjv/romans/15/19), on the side of the Adriatic Gulf: see its situation on the map. Many of the tribulations and perils through which the Apostle Paul passed are not mentioned by St, Luke, particularly those of which he himself speaks, [2 Corinthians 11:23-27](../../../kjv/2-corinthians/11/23-27). He had been five times scourged by the Jews; thrice beaten by the Romans; thrice shipwrecked; a whole night and day in the deep, probably saving his life upon a *plank*; besides frequent journeyings, and perils from his countrymen, from the heathen, from robbers, in the city, in the wilderness, in the sea, among false brethren, c., c. Of none of these have we any circumstantial account. Probably most of these happened in the *five years* which elapsed between the apostles' return to Antioch, and the council of Jerusalem.
IN reading the Acts of the Apostles we may have often occasion to remark that in preaching the Gospel they carefully considered the *different circumstances* of the *Jews* and the *Gentiles*, and suited their address accordingly. When speaking to the former, of the necessity of crediting the Gospel, because without it they could not be saved, they took care to support all their assertions by *passages* drawn from the LAW and the PROPHETS, as every Jew considered those books to be of Divine authority, and from their decision there was no appeal. But, in addressing the *Gentiles*, who had no *revelation*, they drew the proof of their doctrine from the *visible creation* and demonstrated, by plain reasoning, the absurdity of their idolatrous worship, and called them off from those *vanities* to the worship of the *living* and true *God*, who *made* and *governs all things*, and *who gave them* such proofs of his being, wisdom, and goodness, in the provision made for their comfort and support, that they had only to reflect on the subject in order to be convinced of its *truth*. And while, in consequence, they saw the *absurdity* of their own system, they would at once discover the reasonableness of that religion which was now offered to them, in the name and on the authority of that God who had fed and preserved them all their life long, and girded them when they knew him not. The *Gentiles* felt the force of these reasonings, yielded to the truth, and became steady followers of Christ crucified while the *Jews*, with all their light and advantages, hardened their hearts against it, though they had no other arguments than what *contradiction* and *blasphemy* could provide! Publicans and harlots enter into the kingdom of heaven before *them*. Do not many, even in the present day, copy their example, revile the truth, take up with the *shadow* instead of the *substance*, and rest just as much in the *letter* of *Christianity*, as ever the Jews did in the *letter* of the *law*? This is a deplorable fact which cannot be successfully controverted.
2. We have already had occasion to note five years of a chasm in the apostolic history. God himself does not choose to have *all* the *labours* and *sufferings* of his servants *recorded*. Their recompense is in heaven; and it is enough that God knows their work, who alone can reward it. And yet every faithful servant of God will feel that the reward is *all of grace*, and *not of debt*; for the amount of their good is just the sum of what God *has* *condescended to do by them*. How studious are men to record the smallest transactions of their lives, while much of the life and labours of Jesus Christ and his apostles are written in the *sand*, and no longer legible to man; or written before the throne, where they are seen only by God and his angels. In many cases, the *silence* of Scripture is not less instructive than its most pointed *communications*.
3. We cannot consider the effect produced on the minds of the people of Lystra, without being surprised that *a single miracle*, wrought *instrumentally* by *men*, should excite so much attention and reverence, and that we should be unmoved by the *myriads* wrought by the *immediate* hand of GOD.
4. How *difficult* it is to get men brought to worship God, though they have the highest reasons and most powerful motives for it; and yet how *ready* are they to offer an incense to *man* that is due only to God himself! We applaud the apostles for rejecting with horror the sacrifices offered to them: common sense must have taught them this lesson, even independently of their piety. Let *us* beware that we take not that praise to ourselves which belongs to our Maker. *Gross* flattery is generally rejected, because a man cannot receive it without being rendered ridiculous; but who rejects even *inordinate praise*, if it be delicately and artfully prepared!

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