Forasmuch, as it appeared
manifestly
by this, that he allowed the faith of the gospel, and it was acceptable to him.
Calvin Commentary - Acts - b
In the mean season, what did enforce and drive forward those swine, who were touched with no care of the life to come, save only mere ambition, and desire to keep that lordship and pre-eminence which they had gotten?
They were filled with zeal. I had liefer keep the Greek word still (especially seeing it is common enough otherwise) than to translate it emulation (or indignation;) for he speaketh generally of the perverse and violent force wherewith hypocrites are carried and inflamed to maintain their superstitions; whereby it appeareth what account God maketh of zeal, and what praise it deserveth, when as it is not governed by reason and wisdom, that is, when it is not led and guided by the Spirit of God. We see at this day those men moved and stirred with devilish fury, who will be counted the most devout of all men, who rage horribly to shed innocent blood. Nevertheless, let us note that he speaketh not in this place of an unad- vised or blind zeal, which was in many of the Jews, as Paul affirmeth, but we understand rather a hot and unbridled violence; for although the wicked be accused of their own con- sciences, because they wittingly resist godliness, yet do they deceive themselves with a false show of zeal, because it is lawful to prevent new things. 257 So at this day almost in all Popery they boast only of zeal, whereas notwithstanding they are zealous for their belly. But admit we grant that that is true which they pretend, how can this excuse the heat of their cruelty whereunto they are enforced by their blindness? as if this were a chief virtue to grant liberty to their wrath, 258 to be avenged of that which displeaseth them; but this was former in order, to make a difference between good and evil, lest any thing be dissolved 259 unadvisedly.
19. The angel of the Lord. The Lord brought the apostles out of prison, not because he would rid them quite out of the hands of their enemies, for he suffered them afterwards to
256 "Totem Ecclesiae gubernationem horrenda vastitate tunc fuisse confusam," that the whole government of the Church was then confused and lying waste.
257 "Novis rebus," a revolution.
258 "Frena iracundiae suae laxare," to give loose reins to their wrath.
259 "Atqui hoc ordine prius erat, habere boni et mali discrimen, ne temere quicquam improbetur," but the
first thing in order was to observe the distinction between good and evil, that nothing might be rashly disapproved. 157
Acts 5:17-26
? ? Acts 5:17-26
? be brought back again, and to be beaten with rods; but he meant to declare, by this miracle, that they were in his hand and tuition, to the end he might maintain the credit of the gospel; partly that the Church might have another confirmation thereby, partly that the wicked might be left without excuse wherefore we must not hope always, nay, we must not always desire that God will deliver us from death; but we must be content with this one thing, that our life is defended by his hand, so far as is expedient. In that he useth the ministry of an angel, in this he doth according to his common custom; for he testifieth every where in the Scriptures, that the angels are ministers of his goodness towards us. Neither is that a vain speculation, for this is a profitable help for our infirmity, that we know that not only God doth care for us, but also that the heavenly spirits do watch for our safety. Again, this was no small pledge of God's love towards us, that the creatures of all other most noble are ap- pointed to have regard of our safety. The angel openeth the prison in the night, because he would not work the miracle when the wicked might see him, although he would have the same being wrought known by the event itself.
20. Speak in the temple. This is the end of their deliverance, that they employ themselves stoutly in preaching the gospel, and provoke their enemies courageously, until they die valiantly. For they were put to death at length when the hand of God ceased, after that they had finished their course; but now the Lord openeth the prison for them, that they may be at liberty to fulfill their function. That is worth the marking, because we see many men, who, after they have escaped out of persecution, do afterwards keep silence, as if they had done their duty towards God, (and were no more to be troubled;) other some, also, do escape away by denying Christ; but the Lord doth deliver his children, not to the end they may cease off from the course which they have begun, but rather that they may be the more zealous afterward. The apostles might have objected, It is better to keep silence for a time, forasmuch as we cannot speak one word without danger; we are now apprehended for one only sermon, how much more shall the fury of our enemies be inflamed hereafter, if they shall see us make no end of speaking? But because they knew that they were to live and to die to the Lord, they do not refuse to do that which the Lord commanded; so we must always mark what function the Lord enjoineth us. There will many things meet us oftentimes, which may discourage us, unless being content with the commandment of God alone, we do our duty, committing the success to him.
The words of this life. A singular commendation of the gospel, that it is a lively doctrine, bringing salvation unto men; for the righteousness of God is revealed unto us in it, (Romans 1:17;) and in it Christ offereth himself unto us with the sacrifice of his death, with the Spirit of regeneration, with the earnest of our adoption. And this is spoken expressly to the apostles, to the end they may the more courageously enter all manner of combats for the gospel, forasmuch as they hear that they are ministers of eternal salvation. The demonstrative is added for the more certainty, as if the angel did point out life with his finger, as assuredly
158
Acts 5:17-26
? we need not to seek the same far, when we have the word in our mouth and in our heart; unless peradventure some man had rather take it by hypallage, the words of this life, for these words, which I do not reject, yet that former sense me thinks is better, for it was a new rev- elation of Christ wherein they had life present.
21. And when the chief priest came. The chief priest calleth all the council together now, lest, if giving the honor to his own sect, he omit others, and be not able to bear the burden; therefore, he is enforced by fear to call the multitude together, notwithstanding they observe diligently and straitly the form of law. The elders are called who did govern, that nothing may be done but according to the sentence and authority of the council. Who would not have hoped for a moderate end, seeing they began thus? and surely they pretend what color they can, lest they seem to oppress the truth violently and tyrannously; but when they hear that the apostles teach in the temple, howsoever they know that they came not out by deceit of man, but miraculously, yet they hold on still in their purpose; where appeareth, together with the ungodliness of behavior and contempt of God, horrible fury and want of reason. Therefore, the beautiful colors of right and equity 260 do never so cover hypocrites, but that they do at length betray their wickedness. They must need certainly gather by all circum- stances, that it is the work of God that the prison was opened, yet they do not doubt openly to rage against God.
These things are also meet for our time. We know how proudly the Papists boast of that maxim of theirs, that lawful councils must be obeyed, because they represent the Church. Moreover, they call those lawful councils, and they will have them so accounted, wherein nothing is wanting touching the external form, and such a council was this whereof Luke speaketh in this place; and yet, notwithstanding, we know that it was gathered to put out 261 the name of Christ; for although the priests did then creep in unto honor by subtlety, or by inordinate suit, 262 to win the favor of men, or by other wicked policies, or whether they burst in unto the same by bribery, or murder, 263 yet the dignity of the priesthood did continue as yet until Christ was revealed. There was in the assembly of the elders a repres- enting of the Church; but where the truth of God is not sought, all outward appearance is nothing else but a mere visor. Therefore, it is in vain for the Papists to cover their abomina- tions with the shadow of this buckler, because it is not sufficient for those to be gathered together who are rulers of the Church, unless they do this in the name of Christ, otherwise forasmuch as it is an usual policy of Satan to transform himself into an angel of light, (2
? 260 "Speciosi juris praetextus," the specious pretexts of law.
261 "Extinguendam," to extinguish.
262 "Ambitu," by intrigue.
263 "Mutuis caedibus," mutual slaughter.
159
Acts 5:17-26
? Corinthians 11:14,) we will grant him as fit a covert under the title of the Church as he can wish.
He brought them without violence. We have spoken somewhat before of the captain of the temple. For I do not think 264 that it was lawful for the Jews to set and appoint whom they would to rule the temple, but that the president of the province did appoint one to have the government of the temple. And he saith, that they were brought without violence, that is, that they were not drawn violently, lest any tumult should arise, so that, whereas they neither fear nor reverence God, they are afraid of men. The apostles also do show their modesty in that, that whereas they are guided with a great number of men, yet do they suffer themselves to be led away by the officers, lest they should be authors of any tumult.
? ? 264 "Neque enim mihi probabile est," for it does not seem to me probable.
160
28. The chief priest layeth two crimes to the charge of the apostles, for he accuseth them of contumacy or stubbornness, 265 because they obeyed not the decree of the council. In the second member he betrayeth an evil conscience, or, at least, he showeth that he handled rather a private business than any public cause, for he complaineth that the apostles will cause the priests and the scribes to be hated for the death of Christ. Behold, therefore, what that is which nettleth them, because they fear the revenge and punishment of wicked murder. He pretendeth, at the first, doctrine; but we may gather out of the end that he was not so careful for doctrine. In the mean season, he accuseth the apostles of sedition; for he taketh that for a thing which all men, for the most part, did grant, 266 that Christ was put to death justly. Notwithstanding this is the principal point of the accusation, that they did not obey the commandment of the priests. It was an heinous offense not to obey the chief priest; how much more heinous was it, then, to despise the whole order? But the chief priest doth not consider what is his duty towards God and the Church; 267 he abuseth his authority tyran- nously, as if the same were not under any laws, as the Pope dealeth with us at this day; for seeing that he taketh to himself an unbridled authority and government, he feareth not to condemn us for schismatics, so soon as he seeth us refuse his decrees; for he catcheth at these sentences: "He which despiseth you despiseth me," (Luke 10:16;) and thereupon he concludeth that we will rebel 268 against God. But if he will be heard as the ambassador of Christ, he must speak out of the mouth of Christ.
Now, forasmuch as he doth manifestly play the minister of Satan, he borroweth authority, without shame and color, of the name of Christ; yea, the very form of speech which the chief priest useth doth prove how carelessly spiritual tyrants who usurp such authority and lordship as is not subject to the word of God, dare grant liberty to themselves to attempt whatsoever pleaseth them. With a commandment (saith he) have we commanded. Whence cometh such strait rigor, save only because they think that all that must be received without exception which they shall command?
Acts 5:27-28
? ? Acts 5:27-28
? 27. And when they had brought them, they set them before the council; and the chief priest asked them, 28. Saying, Did not we, in commanding, command you, that you should not teach in this name? And behold ye have filled Jerusalem with your doctrine, and you will bring the blood of this man upon us.
? ? ? ? ? 265 "Inobedientiae et contumaciae," of contumacy and disobedience.
266 "Pro confesso sumit," he takes for granted.
267 "Vicissim," in his turn, is omitted in the translation.
268 "Esse rebelles," are rebels.
161
Acts 5:29-33
? ? Acts 5:29-33
? 29. And Peter and the apostles answering, said, We ought rather to obey God than men. 30. The God of our fathers hath raised up Jesus, whom ye slew, hanging him upon a tree. 31. Him God hath lifted up with his right hand, to be a Prince and a Savior, to give repent- ance to Israel, and remission of sins. 32. And we are his witnesses of these words [or things,] and the Holy Ghost also, whom God hath given to them that obey him. 33. And when they heard these things, they were cut in sunder, and would slay them.
? ? ? 29. This is the sum of their answer, It is lawful for them, nay, they ought to prefer God before men. God commandeth us to bear witness of Christ; therefore it is in vain for you to command us to keep silence. But I have declared before in the third chapter, when this sentence taketh place, that we ought rather to obey God than men. God doth set men over us in such sort with power, that he keepeth still his own authority safe and sound. Therefore, we must obey rulers so far, that the commandment of God be not broken. Whereas power and authority is lawfully used, then it is out of season to make comparison between God and man. If a faithful pastor do command or forbid out of the Word of God, it shall be in vain for men which are stubborn to object that we ought to obey God; for God will be heard by man. Yea, man is nothing else but an instrument of God. If a magistrate do his duty as he ought, a man shall in vain say that he is contrary to God, seeing that he dissenteth in nothing; yea, rather the contrary rule is then in force. We must obey God's ministers and officers if we will obey him. 269 But so soon as rulers do lead us away from the obedience of God, because they strive against God with sacrilegious boldness, their pride must be abated, that God may be above all in authority. Then all smokes of honor vanish away. For God doth not vouchsafe to bestow honorable titles upon men, to the end they may darken his glory. Therefore, if a father, being not content with his own estate, do essay to take from God the chief honor of a father, he is nothing else but a man. If a king, or ruler, or magistrate, do become so lofty that he diminisheth the honor and authority of God, he is but a man. We must thus think also of pastors. For he which goeth beyond his bounds in his office, (because he setteth himself against God:) must be despoiled of his honor, lest, under a color or visor, he deceive. The office of a pastor is very excellent, the authority of the Church is great, yet so that no part of God's power and Christ's mastership be diminished. Whence we may easily gather that the pride of the Pope is ridiculous, who, when as he treadeth under foot the whole kingdom of Christ, and doth set himself openly against God, will yet, never- theless, lie hid under the name of Christ. 270
269 "Eadem in parentibus et dominis ratio," the same holds in parents and masters, omitted in the translation. 270 "Dei," of God.
162
? Acts 5:29-33
? 30. The God of our fathers. They descend unto the matter whereof they are to speak, that they may declare that they made small account of the commandment of the priests, not without cause, nor yet unadvisedly. For (as I have already said) the comparison between God and man taketh no place save only when there is some contrariety. Therefore they prove by this, that they are enforced by the fear of God to refuse the commandment of the priests; because God commandeth that which they forbid. Therefore, first of all, they say that God had raised up Christ, after the common custom of the Scriptures. For this speech is common, that God raised up prophets or judges, or rather ministers, whom he determined to use into some great work; which importeth as much as that all excellency of nature is weak, unless God do furnish those with singular gifts whom he preferreth unto any excellent office. Peradventure, also they allude unto that famous place of Moses, which Peter cited in his first sermon, (Deuteronomy 18:15, above 3:22. ) They cite the God of the fathers by name, as the author, that they may declare that they bring in no new form of religion, neither yet will they enforce upon the people any new god. For they were to make answer to that false slander, that they went about to lead away the people from the law and the prophets. Not that they allow all that worship which was used by the fathers, as profane men are content with this only argument, that the fathers taught thus, that they do all things according to the custom and decree of their ancestors; but the apostles speak in this place of those fathers with whom God hath made his covenant, who followeth right and pure doctrine, who em- braceth the promise of salvation with true faith; finally, who had their beginning of the heavenly Father, and who, through the only begotten Son of God, were the children of God together with their posterity.
Whom ye. In this member the apostles declare unto them plainly that they were the enemies of God who would have the chief honor given them as unto the governors and prelates of the Church. Whereupon it followeth that they are unworthy even of the smallest authority. Although there is also a prevention, being a token of boldness, when as he speaketh of that thing boldly and freely which they did account a shameful thing, to wit, lest any part of Christ's glory should seem to be diminished because he suffered a slanderous 271 death upon the cross; as if it had been said, You have slain him. Neither was your cruelty satisfied with a plain and common death; for he was hanged upon a tree. But neither could death extinguish his power; neither could that shame and reproach which he suffered amongst you take away his honor. Therefore the calling of God continueth firm and stable. Therefore, as the apostles hit the priests in the teeth with that wickedness and heinous offense which they had committed, so they prevent, by a granting, to express the manner of the re- proachful death which Christ suffered, lest the authors of the wickedness triumph as having gotten the victory.
? 271 "Ignominosam," ignominious.
163
Acts 5:29-33
? 31. Him has God lifted up. Therefore the apostles do signify that whatsoever the wicked do go about, it did not hinder and keep back Christ from fulfilling his function which was enjoined him by his Father. The right hand of God is taken for his power. Neither is the same metaphor used in this place, which we had before, chapter 2, and which is common elsewhere, when Christ is said to be lift up unto the right hand of the Father; but the meaning of this place is, that Christ, which was slain by the hand of men, was lifted up on high by the power of God, that he might bear rule over angels and men. And this seemeth secretly to be set against all the enterprises of Satan and the world; as if he should say that they shall have no good success, because they shall never climb so high as to hinder the hand of God, whereby he hath both wrought mightily already in his only begotten Son, neither will he ever cease to work. Yet the end is added also, that he may be a captain and Savior. For so often as God did put his people in hope of salvation, he was wont to promise a prince or a king, by whose hand he would restore all things. The apostles do testify that this principality was granted to Christ. Notwithstanding they do more plainly express his office by the other adjunct. 272 The sum is this, that Christ is placed in the highest degree of honor, that he may govern the people of God, and not that only, but that he may show himself to be a saving captain, or the author of salvation.
To give repentance. They show in this place how Christ reigneth to save the people, to wit, when he bringeth his own to repentance, and doth reconcile them unto God through the remission of sins. Furthermore, we know that the sum of the gospel is contained in these two things. Wherefore the apostles do not only stand upon the defense of their cause, but they preach the office of Christ plentifully, 273 that they may win even some of the mortal enemies of Christ, 274 if it may be. Furthermore, we have declared before what the word repentance doth signify, to wit, that it is an inward turning of man unto God, which showeth itself afterwards by external works. For Christ giveth us the Spirit of regeneration for this cause, that he may renew us inwardly; to the end that a new life may afterward follow the newness of the mind and heart. And if it belong to Christ to give repentance, then it followeth that it is not a thing which is in man's power. And surely, seeing that it is a certain wonderful reformation, (or fashioning again,) which maketh us new creatures, repaireth in us the image of God, bringeth us out of the bondage of sin unto the obedience of righteousness; it is a thing as impossible for men to convert themselves as to create themselves. Repentance is, I grant, a voluntary conversion, but whence have we this will, save only because God changeth our heart, that it may be made fleshy of a stony heart; flexible, of hard and stubborn; and, finally, righteous of wicked, (Ezekiel 11:19. ) And this cometh to pass when Christ regener-
? 272 "Epitheto," epithet.
273 "Luculenter," clearly.
274 "Pietatis," of piety.
164
Acts 5:29-33
? ateth thus by his Spirit. Neither is this given in a moment, but it must be increased daily during our whole life, until we be fully joined to God; which shall be then when we have put off our flesh.
This is, indeed, the beginning of repentance, when a man, who before was turned away from God, renounceth the world and himself, and doth purpose to lead a new life. But because when we have entered the way, we are far from the mark, we must needs go forward con- tinually. We have 275 a both through the benefit of Christ. For as he beginneth repentance in us, so doth he also give us perseverance. This is an inestimable grace; but it should do us but a little good, unless it were coupled with forgiveness of sins. For Christ doth both find us the enemies of God at the first, and also there are always vices remaining in us, which cause disagreement between him and us; so that he may justly be offended with us, rather than merciful unto us. And therein doth our righteousness consist, if God do not impute our sins unto us. Therefore, this latter grace must never be separated from them. Yea, rather the gospel shall be lame 276 and corrupt, unless it consist upon [of] these two members, that is, unless men be taught that they are reconciled to God by Christ by the free imputation of righteousness, and that they are fashioned again unto newness of life by the Spirit of regen- eration. So that we understand briefly how we must obtain salvation in Christ.
32. And we are his witnesses. After that they have declared that their doctrine came from God, they descend now unto the other part that they speak as they were commanded by God, lest they seem to attempt anything unadvisedly. For this also was a necessary defense, as it is for all the ministers of the gospel, to wit, that they make this openly known to all men that they teach nothing but that which they have received of God. Secondly, that they are called hereunto, so that they cannot avoid the necessity of teaching, unless they will resist God. Luke putteth words in this place, instead of things, according to the Hebrew phrase. Although if any man had rather understand it of the speech itself, I do not deny but that it may be so. The sum is, seeing they are brought forth by God to be witnesses, they may not give back, 277 but they must publish things which he hath commanded.
And also the Spirit. They confirm their calling by the effect; for this was a seal to approve their doctrine, seeing that God gave the Holy Spirit to those which believed.
Forasmuch, as it appeared manifestly by this, that he allowed the faith of the gospel, and it was acceptable to him. In that they say to those which obey him, I refer it unto Christ, as if they should have said, those which believe in Christ are plentifully rewarded for their obedience. Therefore God will have Christ obeyed. Wherefore even our ministry doth please him in that thing. Yet here may a question be moved, Seeing that we have saith by the revelation of the Spirit,
? 275 "Consequimur," obtain.
276 "Mutilum," mutilated.
277 "Tergiversari," turn their back, backslide.
165
Acts 5:29-33
? how is it said in this place, that the same is given after faith? I answer, that the gift of tongues, of prophecy, of interpretation, of healing, and such like, are spoken of in this place, wherewith God did beautiful his Church. As Paul saith, where he asketh the Galatians, whether they received the Spirit by the law, or by the hearing of faith, (Galatians 3:2. ) Therefore the illumin- ation of the Spirit goeth before faith, because it is the cause thereof; but there follow other graces afterward, that we may go forward, according to that, "To him that hath shall be given," (Matthew 13:12. ) And if we will be enriched every now and then with new gifts of the Spirit, let us hold out unto God the lap of faith. 278 But the reward wherewith our want of faith is rewarded at this day is far unlike; 279 for the most part being destitute of the Spirit of God doth neither see nor understand anything.
33. They were cut in sunder. The priests ought to have been thoroughly moved, though they had had hearts of iron, but they burst. 280 Whence we gather that no reasons can prevail with the reprobate, to bring them unto the obedience of Christ; for unless God speak within, the outward doctrine shall be able to do nothing else but to beat the ears. The apostles were able so to overcome their enemies, that they should not have had one word to say; but their fury was so untamed, and unbridled that they do rather go mad. Yet we must therewithal note the force of the word, because although the reprobate are not thereby changed, that they may become better, yet it pierceth into their hearts, so that it urgeth their consciences; for thence springeth their fury, because they saw themselves 281 urged by their judge. They would gladly mock all the gospel, as they attempt whatsoever they can, that they may count it as nothing; but there is in the same a certain hidden majesty, which driveth away mightily all their delicacy. 282 And chiefly when they are cited by the sound of the trumpet to appear before the judgment-seat of God, then appeareth their madness and fury.
? ? 278 279 day 280 281 282
"Fidei sinum aperiamus Deo," let us open a bosom of faith to God.
"Sed longe diversum praemium hodie reportat nostra incredulitas," but our incredulity in the present receiveth a very different recompence.
"Sed rumpuntur," but they burst (with rage. )
"Se sentiunt," they feel themselves.
"Quae omnes illorum delicias violenter discutit," which, with a strong hand, dispels all their delights.
166
Acts 5:34-39
? ? Acts 5:34-39
? 34. And a certain Pharisee, named Gamaliel, a doctor of the law, precious to all the people, rising in the council, commanded the apostles to be carried out a little space. 35. Then he said unto them, Men of Israel, take heed to yourselves, what ye intend to do touching these men. 36. For before these days there arose one Theudas, saying, that he was some great man, to whom consented a number of men, about four hundred, who perished; and they were all scattered abroad which had obeyed him, and were brought to nought. 37. After him arose one Judas of Galilee, in the days of the tribute, and led away much people after him, and he likewise perished; and all which had obeyed him were scattered abroad. 38. Now, therefore, I say unto you, Abstain from these men, and let them alone; for if this counsel or this work be of men, it shall come to nought: 39. But if it be of God, you cannot destroy it; lest, at any time, ye be found to fight with God.
? ? ? 34. Luke showeth now after what manner God brought to nought the fury of the wicked. They were purposed to put the apostles to death; Gamaliel standeth up amidst them, to break off that mad consultation. Furthermore, he noteth the circumstances, to the end we may know how it could be, that one man could prevail so much against so many. He saith he was a Pharisee which sect was in great estimation, as we know. He saith that he was in price, or honored amongst the people; and they feared the people. Hereby it cometh to pass that they are the more afraid to do any thing contrary to his mind. So God doth oftentimes set sudden terrors against his enemies, (when they look not for them,)to stay their violence. Furthermore, Gamaliel commandeth the apostles to go aside, lest they should be the more emboldened by his words. For we must not think that he spake thus, because he did allow 283 the doctrine of the gospel, or that he meant to defend the same; but because he saw all the rest inflamed with fury, he being a man moderate and courteous, doth with sober speech temper that excess.
But if we consider all things well, this judgment and opinion is unmeet for a wise man. I know that many count it as an oracle, but it appeareth sufficiently hereby that they judge amiss, because by this means men should abstain from all punishments, neither were any wicked fact any longer to be corrected. Yea, all helps of life were to be refused, which we cannot prolong one moment. 284 Both things are true, that no endeavor of men can destroy that which is of God; and that that which is of men is not so strong that it can stand. But he gathereth amiss hence, that men must sit still and say nothing in the mean season. We must rather mark what God commandeth us to do, and he will have us to restrain wickedness.
? 283 "Probaret," he approved.
284 "In arbitrio nostro," at our pleasure.
167
To this end hath he appointed magistrates, and armed them with the sword; to this end hath he set elders over his Church, to bring the froward in order, and that they may not suffer sin licentiously to rage without punishment. Therefore it is gathered amiss that we must refrain from punishing, because God is sufficient of himself to take away evils. Although his whole counsel is such, Gamaliel willeth the scribes and elders to take heed that they make not open war against God. And he speaketh as it were touching a doubtful matter; whereby it appeareth that he hath no certainty from the foundation, when as he doubteth in the quality of the cause, neither dare set down whether it be good or evil, but doth only command to defer it for a time, until the cause appear more plainly.
In sum, Gamaliel setteth an evil consequent from true grounds; 285 because he applieth that amiss unto the external office and manner of doing which ought to serve for faith only. On the other side, let this be our logic, That which is of God must needs stand, though all the world say nay; therefore faith must stand without all fear, against all the assaults of Satan and men, seeing faith is under-propped and supported with the eternal truth of God; although heaven fail, our salvation is safe, which hath God to be the author and keeper thereof; because God doth defend the kingdom of Christ, it can never be overthrown with any violence; be- cause the doctrine of the gospel is grounded in God, howsoever men resist or shake the same, yet shall it nevertheless continue firm. Again, although the wicked attempt whatsoever they can, and seek all means 286 to destroy the Church, although they furiously strive against Christ and his Church so much as they are able, yet they shall not prevail, because it is the property of God to bring the counsels of men to nought; and by this means doth he punish their rashness. We see that both members are well applied to faith. But, in the mean season, there is no cause why the servants of Christ should be less diligent in maintaining the truth; why they should suffer the Church to decay through their fault; 287 why they should carelessly wink at their wickedness who endeavor to turn all things topsy-turvy.
36. There arose one Theudas. If we credit Josephus, Gamaliel altereth in this place the true course of the history. For he reporteth that Judas Gaulanites, who was born in Gamala, at such time as Quirinius, or Cyrenius, was proconsul, did raise a tumult with his adherents, because they would not have their goods taxed; 288 and that Theudas, at such time as Cus- pius Fadus was procurator, did boast that he was a prophet of God. And Fadus was sent into Judea by Claudius Caesar. The former history is recorded in the Eighteenth Book of Antiquities; and the other in the Twentieth. But I think that when Luke saith, After him was there one Judas, he meant not to note the course of time, as if he were the latter; but forasmuch
Acts 5:34-39
? ? 285
286
287
288
"Ex veris principiis perversam consequentiam deducit," deduces a false consequence from true principles. "Nullosque non moveant lapides," and leave not a stone unturned.
"Ignavia," sluggishness.
"Ne census ageretur," to prevent a census from being taken.
168
Acts 5:34-39
? as Gamaliel brought in two like examples, he might put the one in place of the other, 289 without having respect of time. Therefore the word post is as much as moreover, or besides. Furthermore, even these examples wherewith Gamaliel confirmeth his opinion do not sufficiently agree with the present cause. For, because they did not by and by resist Judas, that sedition which he had raised was the occasion of many murders, and at length he was vanquished with hand and weapon. Theudas also had done far more hurt, unless he had been put to flight in time by Cuspius Fadus. But Gamaliel hath respect unto this alone, that men have unlucky success when as they advance themselves un-advisedly; and that cometh to pass by the just judgment of God. But because the priests refuse to hearken when God giveth them good counsel, they are worthy to be made amazed by man with frivolous reasons, wavering hither and thither through foolish perplexity. Furthermore, if we cast the time, we shall find that it was twelve years at least after the death of Christ before the apostles were beaten. For unto the five years which remained of the government of Tiberius, we must add three and a half which Caligula reigned. Fadus was not sent by Claudius into Judea before the second or third year of his reign. Gamaliel rehearsed not the act within a day or two after. Therefore that space of time is complete whereof I spake. Wherefore the constancy of the apostles was the more excellent, who, though they be so evil rewarded for those long pains which they had endured, yet are they not discouraged, neither do they cease to hold
on as they had begun.
That he was some great man. Some books 290 have, Saying that he was somebody; yet
both carry one sense. For he boasted that he was such a prophet that he could dry up Jordan, that those which were with him might go over dry foot. Nevertheless, we see how far Gamaliel is from true knowledge, who compareth the holy ministers of Christ unto seducers and robbers; although he mitigateth his words afterward, and, inclining toward the better part, leaveth it indifferent whether they have taken this matter in hand, having God for their author or no. Yet he speaketh doubtfully, because he provideth 291 only for quietness, all inquiry being set apart. This is only to be allowed 292 in his speech, that he feareth [deterreth] the wicked from wicked boldness, because there is nothing more to be feared than to strive against God.
? ? 289 "Promiscue miscere," mix promiscuously, confound the two.
290 "Codices," manuscripts.
291 "Consulit," consulteth.
292 "Probandum," to be approved.
169
Acts 5:40-42
? ? Acts 5:40-42
? 40. And they obeyed him. And when they had called the apostles, having beaten them, they commanded them that they should not speak in the name of Jesus; and they let them go. 41. Therefore they went rejoicing from the face of the council, because they were counted worthy to suffer reproach for his name. 42. And they did not cease daily in the temple, and in every house, to teach and preach Christ Jesus.
? ? ? 40. Having beaten them, they commanded. He saith that Gamaliel's counsel was allowed; yet the apostles are beaten, and forbidden to preach. 293 Hereby we gather how great the rage of the enemies was, who being now pacified, or at least mitigated, do yet, notwithstand- ing, rage immoderately. 294 And it appeareth also what evil success those doubtful counsels have, wherein men alone are respected, and the truth of God set aside. Gamaliel obtaineth thus much, that the lives of the apostles may be saved; 295 but, in the mean season, the Son of God is blasphemed and slandered in their person; the truth of the gospel is buried in eternal silence, so much as in the enemies lieth, God surely doth by this means wonderfully spread abroad his word; yet that counsel ceaseth not to be evil. Which we must note for this cause, because most men at this day do think, that they do not a little obey God, if they save the lives of those men which come in hazard for the doctrine of the gospel, or somewhat appease 296 the enemies who are otherwise bloody. In the mean season, they are not afraid to drive them unto the wicked denial of Christ, the confessing of whom is far more precious in the sight of God than the life of all men. But what could they do who, casting away all care of godliness, go about to redeem God's favor with the duty of courtesy? 297
41. Then they went rejoicing. We must not think that the apostles were so senseless but that they felt some shame and did also lament, when they felt the punishment; for they had not quite put off nature; 298 but when they considered the cause, then joy got the upperhand. So the faithful must be two manner of ways affectioned so often as they suffer persecution for the gospel; they must be touched with the bitterness of punishments, 299 yet so that they
293 "Docere," to teach.
294 "Adeo tamen intemperanter se gerunt," yet conduct themselves to intemperately.
295 "Parcatur," may be spared.
296 "Flectant ad lenitatem. " incline to lenity.
297 "Humanitatis officio se qpud Deum redimere volunt," would purchase the favor of God to themselves
by an act of humanity.
298 "Ac dolerent etiam mali sui sensu; neque enim naturam prorsus exuerent," and were not insensible to their suffering; for they did not altogether divest themselves of their natural feelings.
299 "Malorum," sufferings.
170
? overcome this sorrow with spiritual joy. For they should have (changed their mind, and) stricken sail by and by, unless they had been strengthened and encouraged by that joy. 300 And it is not to be doubted, but that even death was sweet, and pleasant to Peter on this fashion, which, notwithstanding the Lord doth testify shall be bitter unto him. Let us, therefore, learn that we must wrestle with sorrow and care, 301 that we hold on courageously to suffer the cross, and that we bear the same when it is laid upon us.
That they were counted worthy. This might seem at the first blush absurd, in that Luke placeth honor in reproach; 302 but the disagreement which is between God and the world causeth this, that that which is counted amongst men most reproachful, excelleth in dignity and glory in the sight of God and his angels. We know that the kind of death which Christ suffered was of all other most shameful, and yet did he triumph most nobly upon the cross; so, when we are made like unto him, we may worthily boast that it is a point of singular excellency, that we suffer rebuke in the sight of the world. Thus doth Paul boast of the marks of Christ, (Galatians 6:17. ) For we must here respect the cause which doth associate us unto Christ, 303 who doth not only swallow up the shame of the world with his glory, but doth also turn reproaches, slanders, and mocks of the world, into great honor. Wherefore, it is no marvel that there be so few found which are strong and stout to bear the cross, because we are almost all drowned and overwhelmed with the sense of the flesh; and there is scarce one amongst an hundred which considereth that the reproach of Christ doth far excel all the triumphs of the world, which is the only matter of comfort. Wherefore, we must use the greater diligence in thinking upon this sentence; that we are at this day made partakers 304 of the sufferings of Christ, that we may be partakers of his glory.
42. They ceased not. Constancy did also accompany their Joy. For how is it that we are discouraged with persecution, save only because none lifteth up himself unto Christ, that he may in mind lay hold upon the fruit of victory, and so be pricked forward unto patience? But that man which thinketh with himself that he is happy when he suffereth for Christ's sake, shall never faint, though he must suffer hard conflicts. Therefore the apostles are, after a sort, armed with stripes, so that they valiantly make haste unto death. Therefore, woe be to our daintiness, who, having suffered a little persecution, do by and by resign up the light 305 to another, as if we were now old worn soldiers.
300 "Nam mox retro vela flexissent, nisi novum vigorem dedisset ex gaudio nata alacritas," for they would immediately have altered their sails, (changed their course,) had not the alacrity produced by joy given them new vigor.
301 "Anxietate," anxiety.
Acts 5:40-42
? ? ? ? 302 "Dedecore," disgrace.
303 "Filio Dei," the Son of God.
304 "Socii et consortes," companions and sharers.
305 "Facem resignamus," resign the torch.
171
CHAPTER 6
Chapter 6
? 172
Acts 6:1-6
? ? Acts 6:1-6
? 1. And in those days, when the number of the disciples grew, there arose a murmuring of the Greeks against the Hebrews, because their widows were despised in the daily min- istry. 2. Therefore, when the twelve had called unto them the multitude of the disciples, they said, It doth not please [or it is not good] that we should serve tables, having left the word of God. 3. Therefore, brethren, look out seven men of you, of known honesty, full of the Holy Ghost, and of wisdom, whom we will appoint over this business, 4. And we will give ourselves unto prayer, and to the ministration of the word. 5. The speech pleased the whole multitude; and they chose Stephen, a man full of faith and the Holy Ghost; and Philip, and Prochorus, [Nicanor,] and Timon, and Parmenas, and Nicolas, a proselyte of Antioch; 6. These did they set before the apostles: and when they had prayed, they laid their hands upon them.
? ? ? 1. Luke declareth here upon what occasion, and to what end, and also with what rite, deacons were first made. He saith, When there arose a murmuring amongst the disciples, it was appeased by this remedy, as it is said in the common proverb, Good laws have taken their beginning of evil manners. And it may seem to be a strange thing, seeing that this is a function so excellent and so necessary in the Church, why it came not into the apostles' minds at the first, (before there was any such occasion ministered,) to appoint deacons, and why the Spirit of God did not give them such counsel which they take now, being, as it were, enforced thereunto. But that which happened was both better then, and is also more profitable for us at this day, to be unto us an example. If the apostles had spoken of choosing deacons before any necessity did require the same, they should not have had the people so ready; they should have seemed to avoid labor and trouble; many would not have offered so liberally into the hands of other men. Therefore, it was requisite that the faithful should be convict [convinced] by experience that they might choose deacons willingly, whom they saw they could not want; and that through their own fault.
We learn in this history that the Church cannot be so framed by and by, but that there remain somewhat to be amended; neither can so great a building be so finished in one day, that there may not something be added to make the same perfect. Furthermore, we learn that there is no ordinance of God so holy and laudable, which is not either corrupt or made unprofitable through the fault of men.
They were filled with zeal. I had liefer keep the Greek word still (especially seeing it is common enough otherwise) than to translate it emulation (or indignation;) for he speaketh generally of the perverse and violent force wherewith hypocrites are carried and inflamed to maintain their superstitions; whereby it appeareth what account God maketh of zeal, and what praise it deserveth, when as it is not governed by reason and wisdom, that is, when it is not led and guided by the Spirit of God. We see at this day those men moved and stirred with devilish fury, who will be counted the most devout of all men, who rage horribly to shed innocent blood. Nevertheless, let us note that he speaketh not in this place of an unad- vised or blind zeal, which was in many of the Jews, as Paul affirmeth, but we understand rather a hot and unbridled violence; for although the wicked be accused of their own con- sciences, because they wittingly resist godliness, yet do they deceive themselves with a false show of zeal, because it is lawful to prevent new things. 257 So at this day almost in all Popery they boast only of zeal, whereas notwithstanding they are zealous for their belly. But admit we grant that that is true which they pretend, how can this excuse the heat of their cruelty whereunto they are enforced by their blindness? as if this were a chief virtue to grant liberty to their wrath, 258 to be avenged of that which displeaseth them; but this was former in order, to make a difference between good and evil, lest any thing be dissolved 259 unadvisedly.
19. The angel of the Lord. The Lord brought the apostles out of prison, not because he would rid them quite out of the hands of their enemies, for he suffered them afterwards to
256 "Totem Ecclesiae gubernationem horrenda vastitate tunc fuisse confusam," that the whole government of the Church was then confused and lying waste.
257 "Novis rebus," a revolution.
258 "Frena iracundiae suae laxare," to give loose reins to their wrath.
259 "Atqui hoc ordine prius erat, habere boni et mali discrimen, ne temere quicquam improbetur," but the
first thing in order was to observe the distinction between good and evil, that nothing might be rashly disapproved. 157
Acts 5:17-26
? ? Acts 5:17-26
? be brought back again, and to be beaten with rods; but he meant to declare, by this miracle, that they were in his hand and tuition, to the end he might maintain the credit of the gospel; partly that the Church might have another confirmation thereby, partly that the wicked might be left without excuse wherefore we must not hope always, nay, we must not always desire that God will deliver us from death; but we must be content with this one thing, that our life is defended by his hand, so far as is expedient. In that he useth the ministry of an angel, in this he doth according to his common custom; for he testifieth every where in the Scriptures, that the angels are ministers of his goodness towards us. Neither is that a vain speculation, for this is a profitable help for our infirmity, that we know that not only God doth care for us, but also that the heavenly spirits do watch for our safety. Again, this was no small pledge of God's love towards us, that the creatures of all other most noble are ap- pointed to have regard of our safety. The angel openeth the prison in the night, because he would not work the miracle when the wicked might see him, although he would have the same being wrought known by the event itself.
20. Speak in the temple. This is the end of their deliverance, that they employ themselves stoutly in preaching the gospel, and provoke their enemies courageously, until they die valiantly. For they were put to death at length when the hand of God ceased, after that they had finished their course; but now the Lord openeth the prison for them, that they may be at liberty to fulfill their function. That is worth the marking, because we see many men, who, after they have escaped out of persecution, do afterwards keep silence, as if they had done their duty towards God, (and were no more to be troubled;) other some, also, do escape away by denying Christ; but the Lord doth deliver his children, not to the end they may cease off from the course which they have begun, but rather that they may be the more zealous afterward. The apostles might have objected, It is better to keep silence for a time, forasmuch as we cannot speak one word without danger; we are now apprehended for one only sermon, how much more shall the fury of our enemies be inflamed hereafter, if they shall see us make no end of speaking? But because they knew that they were to live and to die to the Lord, they do not refuse to do that which the Lord commanded; so we must always mark what function the Lord enjoineth us. There will many things meet us oftentimes, which may discourage us, unless being content with the commandment of God alone, we do our duty, committing the success to him.
The words of this life. A singular commendation of the gospel, that it is a lively doctrine, bringing salvation unto men; for the righteousness of God is revealed unto us in it, (Romans 1:17;) and in it Christ offereth himself unto us with the sacrifice of his death, with the Spirit of regeneration, with the earnest of our adoption. And this is spoken expressly to the apostles, to the end they may the more courageously enter all manner of combats for the gospel, forasmuch as they hear that they are ministers of eternal salvation. The demonstrative is added for the more certainty, as if the angel did point out life with his finger, as assuredly
158
Acts 5:17-26
? we need not to seek the same far, when we have the word in our mouth and in our heart; unless peradventure some man had rather take it by hypallage, the words of this life, for these words, which I do not reject, yet that former sense me thinks is better, for it was a new rev- elation of Christ wherein they had life present.
21. And when the chief priest came. The chief priest calleth all the council together now, lest, if giving the honor to his own sect, he omit others, and be not able to bear the burden; therefore, he is enforced by fear to call the multitude together, notwithstanding they observe diligently and straitly the form of law. The elders are called who did govern, that nothing may be done but according to the sentence and authority of the council. Who would not have hoped for a moderate end, seeing they began thus? and surely they pretend what color they can, lest they seem to oppress the truth violently and tyrannously; but when they hear that the apostles teach in the temple, howsoever they know that they came not out by deceit of man, but miraculously, yet they hold on still in their purpose; where appeareth, together with the ungodliness of behavior and contempt of God, horrible fury and want of reason. Therefore, the beautiful colors of right and equity 260 do never so cover hypocrites, but that they do at length betray their wickedness. They must need certainly gather by all circum- stances, that it is the work of God that the prison was opened, yet they do not doubt openly to rage against God.
These things are also meet for our time. We know how proudly the Papists boast of that maxim of theirs, that lawful councils must be obeyed, because they represent the Church. Moreover, they call those lawful councils, and they will have them so accounted, wherein nothing is wanting touching the external form, and such a council was this whereof Luke speaketh in this place; and yet, notwithstanding, we know that it was gathered to put out 261 the name of Christ; for although the priests did then creep in unto honor by subtlety, or by inordinate suit, 262 to win the favor of men, or by other wicked policies, or whether they burst in unto the same by bribery, or murder, 263 yet the dignity of the priesthood did continue as yet until Christ was revealed. There was in the assembly of the elders a repres- enting of the Church; but where the truth of God is not sought, all outward appearance is nothing else but a mere visor. Therefore, it is in vain for the Papists to cover their abomina- tions with the shadow of this buckler, because it is not sufficient for those to be gathered together who are rulers of the Church, unless they do this in the name of Christ, otherwise forasmuch as it is an usual policy of Satan to transform himself into an angel of light, (2
? 260 "Speciosi juris praetextus," the specious pretexts of law.
261 "Extinguendam," to extinguish.
262 "Ambitu," by intrigue.
263 "Mutuis caedibus," mutual slaughter.
159
Acts 5:17-26
? Corinthians 11:14,) we will grant him as fit a covert under the title of the Church as he can wish.
He brought them without violence. We have spoken somewhat before of the captain of the temple. For I do not think 264 that it was lawful for the Jews to set and appoint whom they would to rule the temple, but that the president of the province did appoint one to have the government of the temple. And he saith, that they were brought without violence, that is, that they were not drawn violently, lest any tumult should arise, so that, whereas they neither fear nor reverence God, they are afraid of men. The apostles also do show their modesty in that, that whereas they are guided with a great number of men, yet do they suffer themselves to be led away by the officers, lest they should be authors of any tumult.
? ? 264 "Neque enim mihi probabile est," for it does not seem to me probable.
160
28. The chief priest layeth two crimes to the charge of the apostles, for he accuseth them of contumacy or stubbornness, 265 because they obeyed not the decree of the council. In the second member he betrayeth an evil conscience, or, at least, he showeth that he handled rather a private business than any public cause, for he complaineth that the apostles will cause the priests and the scribes to be hated for the death of Christ. Behold, therefore, what that is which nettleth them, because they fear the revenge and punishment of wicked murder. He pretendeth, at the first, doctrine; but we may gather out of the end that he was not so careful for doctrine. In the mean season, he accuseth the apostles of sedition; for he taketh that for a thing which all men, for the most part, did grant, 266 that Christ was put to death justly. Notwithstanding this is the principal point of the accusation, that they did not obey the commandment of the priests. It was an heinous offense not to obey the chief priest; how much more heinous was it, then, to despise the whole order? But the chief priest doth not consider what is his duty towards God and the Church; 267 he abuseth his authority tyran- nously, as if the same were not under any laws, as the Pope dealeth with us at this day; for seeing that he taketh to himself an unbridled authority and government, he feareth not to condemn us for schismatics, so soon as he seeth us refuse his decrees; for he catcheth at these sentences: "He which despiseth you despiseth me," (Luke 10:16;) and thereupon he concludeth that we will rebel 268 against God. But if he will be heard as the ambassador of Christ, he must speak out of the mouth of Christ.
Now, forasmuch as he doth manifestly play the minister of Satan, he borroweth authority, without shame and color, of the name of Christ; yea, the very form of speech which the chief priest useth doth prove how carelessly spiritual tyrants who usurp such authority and lordship as is not subject to the word of God, dare grant liberty to themselves to attempt whatsoever pleaseth them. With a commandment (saith he) have we commanded. Whence cometh such strait rigor, save only because they think that all that must be received without exception which they shall command?
Acts 5:27-28
? ? Acts 5:27-28
? 27. And when they had brought them, they set them before the council; and the chief priest asked them, 28. Saying, Did not we, in commanding, command you, that you should not teach in this name? And behold ye have filled Jerusalem with your doctrine, and you will bring the blood of this man upon us.
? ? ? ? ? 265 "Inobedientiae et contumaciae," of contumacy and disobedience.
266 "Pro confesso sumit," he takes for granted.
267 "Vicissim," in his turn, is omitted in the translation.
268 "Esse rebelles," are rebels.
161
Acts 5:29-33
? ? Acts 5:29-33
? 29. And Peter and the apostles answering, said, We ought rather to obey God than men. 30. The God of our fathers hath raised up Jesus, whom ye slew, hanging him upon a tree. 31. Him God hath lifted up with his right hand, to be a Prince and a Savior, to give repent- ance to Israel, and remission of sins. 32. And we are his witnesses of these words [or things,] and the Holy Ghost also, whom God hath given to them that obey him. 33. And when they heard these things, they were cut in sunder, and would slay them.
? ? ? 29. This is the sum of their answer, It is lawful for them, nay, they ought to prefer God before men. God commandeth us to bear witness of Christ; therefore it is in vain for you to command us to keep silence. But I have declared before in the third chapter, when this sentence taketh place, that we ought rather to obey God than men. God doth set men over us in such sort with power, that he keepeth still his own authority safe and sound. Therefore, we must obey rulers so far, that the commandment of God be not broken. Whereas power and authority is lawfully used, then it is out of season to make comparison between God and man. If a faithful pastor do command or forbid out of the Word of God, it shall be in vain for men which are stubborn to object that we ought to obey God; for God will be heard by man. Yea, man is nothing else but an instrument of God. If a magistrate do his duty as he ought, a man shall in vain say that he is contrary to God, seeing that he dissenteth in nothing; yea, rather the contrary rule is then in force. We must obey God's ministers and officers if we will obey him. 269 But so soon as rulers do lead us away from the obedience of God, because they strive against God with sacrilegious boldness, their pride must be abated, that God may be above all in authority. Then all smokes of honor vanish away. For God doth not vouchsafe to bestow honorable titles upon men, to the end they may darken his glory. Therefore, if a father, being not content with his own estate, do essay to take from God the chief honor of a father, he is nothing else but a man. If a king, or ruler, or magistrate, do become so lofty that he diminisheth the honor and authority of God, he is but a man. We must thus think also of pastors. For he which goeth beyond his bounds in his office, (because he setteth himself against God:) must be despoiled of his honor, lest, under a color or visor, he deceive. The office of a pastor is very excellent, the authority of the Church is great, yet so that no part of God's power and Christ's mastership be diminished. Whence we may easily gather that the pride of the Pope is ridiculous, who, when as he treadeth under foot the whole kingdom of Christ, and doth set himself openly against God, will yet, never- theless, lie hid under the name of Christ. 270
269 "Eadem in parentibus et dominis ratio," the same holds in parents and masters, omitted in the translation. 270 "Dei," of God.
162
? Acts 5:29-33
? 30. The God of our fathers. They descend unto the matter whereof they are to speak, that they may declare that they made small account of the commandment of the priests, not without cause, nor yet unadvisedly. For (as I have already said) the comparison between God and man taketh no place save only when there is some contrariety. Therefore they prove by this, that they are enforced by the fear of God to refuse the commandment of the priests; because God commandeth that which they forbid. Therefore, first of all, they say that God had raised up Christ, after the common custom of the Scriptures. For this speech is common, that God raised up prophets or judges, or rather ministers, whom he determined to use into some great work; which importeth as much as that all excellency of nature is weak, unless God do furnish those with singular gifts whom he preferreth unto any excellent office. Peradventure, also they allude unto that famous place of Moses, which Peter cited in his first sermon, (Deuteronomy 18:15, above 3:22. ) They cite the God of the fathers by name, as the author, that they may declare that they bring in no new form of religion, neither yet will they enforce upon the people any new god. For they were to make answer to that false slander, that they went about to lead away the people from the law and the prophets. Not that they allow all that worship which was used by the fathers, as profane men are content with this only argument, that the fathers taught thus, that they do all things according to the custom and decree of their ancestors; but the apostles speak in this place of those fathers with whom God hath made his covenant, who followeth right and pure doctrine, who em- braceth the promise of salvation with true faith; finally, who had their beginning of the heavenly Father, and who, through the only begotten Son of God, were the children of God together with their posterity.
Whom ye. In this member the apostles declare unto them plainly that they were the enemies of God who would have the chief honor given them as unto the governors and prelates of the Church. Whereupon it followeth that they are unworthy even of the smallest authority. Although there is also a prevention, being a token of boldness, when as he speaketh of that thing boldly and freely which they did account a shameful thing, to wit, lest any part of Christ's glory should seem to be diminished because he suffered a slanderous 271 death upon the cross; as if it had been said, You have slain him. Neither was your cruelty satisfied with a plain and common death; for he was hanged upon a tree. But neither could death extinguish his power; neither could that shame and reproach which he suffered amongst you take away his honor. Therefore the calling of God continueth firm and stable. Therefore, as the apostles hit the priests in the teeth with that wickedness and heinous offense which they had committed, so they prevent, by a granting, to express the manner of the re- proachful death which Christ suffered, lest the authors of the wickedness triumph as having gotten the victory.
? 271 "Ignominosam," ignominious.
163
Acts 5:29-33
? 31. Him has God lifted up. Therefore the apostles do signify that whatsoever the wicked do go about, it did not hinder and keep back Christ from fulfilling his function which was enjoined him by his Father. The right hand of God is taken for his power. Neither is the same metaphor used in this place, which we had before, chapter 2, and which is common elsewhere, when Christ is said to be lift up unto the right hand of the Father; but the meaning of this place is, that Christ, which was slain by the hand of men, was lifted up on high by the power of God, that he might bear rule over angels and men. And this seemeth secretly to be set against all the enterprises of Satan and the world; as if he should say that they shall have no good success, because they shall never climb so high as to hinder the hand of God, whereby he hath both wrought mightily already in his only begotten Son, neither will he ever cease to work. Yet the end is added also, that he may be a captain and Savior. For so often as God did put his people in hope of salvation, he was wont to promise a prince or a king, by whose hand he would restore all things. The apostles do testify that this principality was granted to Christ. Notwithstanding they do more plainly express his office by the other adjunct. 272 The sum is this, that Christ is placed in the highest degree of honor, that he may govern the people of God, and not that only, but that he may show himself to be a saving captain, or the author of salvation.
To give repentance. They show in this place how Christ reigneth to save the people, to wit, when he bringeth his own to repentance, and doth reconcile them unto God through the remission of sins. Furthermore, we know that the sum of the gospel is contained in these two things. Wherefore the apostles do not only stand upon the defense of their cause, but they preach the office of Christ plentifully, 273 that they may win even some of the mortal enemies of Christ, 274 if it may be. Furthermore, we have declared before what the word repentance doth signify, to wit, that it is an inward turning of man unto God, which showeth itself afterwards by external works. For Christ giveth us the Spirit of regeneration for this cause, that he may renew us inwardly; to the end that a new life may afterward follow the newness of the mind and heart. And if it belong to Christ to give repentance, then it followeth that it is not a thing which is in man's power. And surely, seeing that it is a certain wonderful reformation, (or fashioning again,) which maketh us new creatures, repaireth in us the image of God, bringeth us out of the bondage of sin unto the obedience of righteousness; it is a thing as impossible for men to convert themselves as to create themselves. Repentance is, I grant, a voluntary conversion, but whence have we this will, save only because God changeth our heart, that it may be made fleshy of a stony heart; flexible, of hard and stubborn; and, finally, righteous of wicked, (Ezekiel 11:19. ) And this cometh to pass when Christ regener-
? 272 "Epitheto," epithet.
273 "Luculenter," clearly.
274 "Pietatis," of piety.
164
Acts 5:29-33
? ateth thus by his Spirit. Neither is this given in a moment, but it must be increased daily during our whole life, until we be fully joined to God; which shall be then when we have put off our flesh.
This is, indeed, the beginning of repentance, when a man, who before was turned away from God, renounceth the world and himself, and doth purpose to lead a new life. But because when we have entered the way, we are far from the mark, we must needs go forward con- tinually. We have 275 a both through the benefit of Christ. For as he beginneth repentance in us, so doth he also give us perseverance. This is an inestimable grace; but it should do us but a little good, unless it were coupled with forgiveness of sins. For Christ doth both find us the enemies of God at the first, and also there are always vices remaining in us, which cause disagreement between him and us; so that he may justly be offended with us, rather than merciful unto us. And therein doth our righteousness consist, if God do not impute our sins unto us. Therefore, this latter grace must never be separated from them. Yea, rather the gospel shall be lame 276 and corrupt, unless it consist upon [of] these two members, that is, unless men be taught that they are reconciled to God by Christ by the free imputation of righteousness, and that they are fashioned again unto newness of life by the Spirit of regen- eration. So that we understand briefly how we must obtain salvation in Christ.
32. And we are his witnesses. After that they have declared that their doctrine came from God, they descend now unto the other part that they speak as they were commanded by God, lest they seem to attempt anything unadvisedly. For this also was a necessary defense, as it is for all the ministers of the gospel, to wit, that they make this openly known to all men that they teach nothing but that which they have received of God. Secondly, that they are called hereunto, so that they cannot avoid the necessity of teaching, unless they will resist God. Luke putteth words in this place, instead of things, according to the Hebrew phrase. Although if any man had rather understand it of the speech itself, I do not deny but that it may be so. The sum is, seeing they are brought forth by God to be witnesses, they may not give back, 277 but they must publish things which he hath commanded.
And also the Spirit. They confirm their calling by the effect; for this was a seal to approve their doctrine, seeing that God gave the Holy Spirit to those which believed.
Forasmuch, as it appeared manifestly by this, that he allowed the faith of the gospel, and it was acceptable to him. In that they say to those which obey him, I refer it unto Christ, as if they should have said, those which believe in Christ are plentifully rewarded for their obedience. Therefore God will have Christ obeyed. Wherefore even our ministry doth please him in that thing. Yet here may a question be moved, Seeing that we have saith by the revelation of the Spirit,
? 275 "Consequimur," obtain.
276 "Mutilum," mutilated.
277 "Tergiversari," turn their back, backslide.
165
Acts 5:29-33
? how is it said in this place, that the same is given after faith? I answer, that the gift of tongues, of prophecy, of interpretation, of healing, and such like, are spoken of in this place, wherewith God did beautiful his Church. As Paul saith, where he asketh the Galatians, whether they received the Spirit by the law, or by the hearing of faith, (Galatians 3:2. ) Therefore the illumin- ation of the Spirit goeth before faith, because it is the cause thereof; but there follow other graces afterward, that we may go forward, according to that, "To him that hath shall be given," (Matthew 13:12. ) And if we will be enriched every now and then with new gifts of the Spirit, let us hold out unto God the lap of faith. 278 But the reward wherewith our want of faith is rewarded at this day is far unlike; 279 for the most part being destitute of the Spirit of God doth neither see nor understand anything.
33. They were cut in sunder. The priests ought to have been thoroughly moved, though they had had hearts of iron, but they burst. 280 Whence we gather that no reasons can prevail with the reprobate, to bring them unto the obedience of Christ; for unless God speak within, the outward doctrine shall be able to do nothing else but to beat the ears. The apostles were able so to overcome their enemies, that they should not have had one word to say; but their fury was so untamed, and unbridled that they do rather go mad. Yet we must therewithal note the force of the word, because although the reprobate are not thereby changed, that they may become better, yet it pierceth into their hearts, so that it urgeth their consciences; for thence springeth their fury, because they saw themselves 281 urged by their judge. They would gladly mock all the gospel, as they attempt whatsoever they can, that they may count it as nothing; but there is in the same a certain hidden majesty, which driveth away mightily all their delicacy. 282 And chiefly when they are cited by the sound of the trumpet to appear before the judgment-seat of God, then appeareth their madness and fury.
? ? 278 279 day 280 281 282
"Fidei sinum aperiamus Deo," let us open a bosom of faith to God.
"Sed longe diversum praemium hodie reportat nostra incredulitas," but our incredulity in the present receiveth a very different recompence.
"Sed rumpuntur," but they burst (with rage. )
"Se sentiunt," they feel themselves.
"Quae omnes illorum delicias violenter discutit," which, with a strong hand, dispels all their delights.
166
Acts 5:34-39
? ? Acts 5:34-39
? 34. And a certain Pharisee, named Gamaliel, a doctor of the law, precious to all the people, rising in the council, commanded the apostles to be carried out a little space. 35. Then he said unto them, Men of Israel, take heed to yourselves, what ye intend to do touching these men. 36. For before these days there arose one Theudas, saying, that he was some great man, to whom consented a number of men, about four hundred, who perished; and they were all scattered abroad which had obeyed him, and were brought to nought. 37. After him arose one Judas of Galilee, in the days of the tribute, and led away much people after him, and he likewise perished; and all which had obeyed him were scattered abroad. 38. Now, therefore, I say unto you, Abstain from these men, and let them alone; for if this counsel or this work be of men, it shall come to nought: 39. But if it be of God, you cannot destroy it; lest, at any time, ye be found to fight with God.
? ? ? 34. Luke showeth now after what manner God brought to nought the fury of the wicked. They were purposed to put the apostles to death; Gamaliel standeth up amidst them, to break off that mad consultation. Furthermore, he noteth the circumstances, to the end we may know how it could be, that one man could prevail so much against so many. He saith he was a Pharisee which sect was in great estimation, as we know. He saith that he was in price, or honored amongst the people; and they feared the people. Hereby it cometh to pass that they are the more afraid to do any thing contrary to his mind. So God doth oftentimes set sudden terrors against his enemies, (when they look not for them,)to stay their violence. Furthermore, Gamaliel commandeth the apostles to go aside, lest they should be the more emboldened by his words. For we must not think that he spake thus, because he did allow 283 the doctrine of the gospel, or that he meant to defend the same; but because he saw all the rest inflamed with fury, he being a man moderate and courteous, doth with sober speech temper that excess.
But if we consider all things well, this judgment and opinion is unmeet for a wise man. I know that many count it as an oracle, but it appeareth sufficiently hereby that they judge amiss, because by this means men should abstain from all punishments, neither were any wicked fact any longer to be corrected. Yea, all helps of life were to be refused, which we cannot prolong one moment. 284 Both things are true, that no endeavor of men can destroy that which is of God; and that that which is of men is not so strong that it can stand. But he gathereth amiss hence, that men must sit still and say nothing in the mean season. We must rather mark what God commandeth us to do, and he will have us to restrain wickedness.
? 283 "Probaret," he approved.
284 "In arbitrio nostro," at our pleasure.
167
To this end hath he appointed magistrates, and armed them with the sword; to this end hath he set elders over his Church, to bring the froward in order, and that they may not suffer sin licentiously to rage without punishment. Therefore it is gathered amiss that we must refrain from punishing, because God is sufficient of himself to take away evils. Although his whole counsel is such, Gamaliel willeth the scribes and elders to take heed that they make not open war against God. And he speaketh as it were touching a doubtful matter; whereby it appeareth that he hath no certainty from the foundation, when as he doubteth in the quality of the cause, neither dare set down whether it be good or evil, but doth only command to defer it for a time, until the cause appear more plainly.
In sum, Gamaliel setteth an evil consequent from true grounds; 285 because he applieth that amiss unto the external office and manner of doing which ought to serve for faith only. On the other side, let this be our logic, That which is of God must needs stand, though all the world say nay; therefore faith must stand without all fear, against all the assaults of Satan and men, seeing faith is under-propped and supported with the eternal truth of God; although heaven fail, our salvation is safe, which hath God to be the author and keeper thereof; because God doth defend the kingdom of Christ, it can never be overthrown with any violence; be- cause the doctrine of the gospel is grounded in God, howsoever men resist or shake the same, yet shall it nevertheless continue firm. Again, although the wicked attempt whatsoever they can, and seek all means 286 to destroy the Church, although they furiously strive against Christ and his Church so much as they are able, yet they shall not prevail, because it is the property of God to bring the counsels of men to nought; and by this means doth he punish their rashness. We see that both members are well applied to faith. But, in the mean season, there is no cause why the servants of Christ should be less diligent in maintaining the truth; why they should suffer the Church to decay through their fault; 287 why they should carelessly wink at their wickedness who endeavor to turn all things topsy-turvy.
36. There arose one Theudas. If we credit Josephus, Gamaliel altereth in this place the true course of the history. For he reporteth that Judas Gaulanites, who was born in Gamala, at such time as Quirinius, or Cyrenius, was proconsul, did raise a tumult with his adherents, because they would not have their goods taxed; 288 and that Theudas, at such time as Cus- pius Fadus was procurator, did boast that he was a prophet of God. And Fadus was sent into Judea by Claudius Caesar. The former history is recorded in the Eighteenth Book of Antiquities; and the other in the Twentieth. But I think that when Luke saith, After him was there one Judas, he meant not to note the course of time, as if he were the latter; but forasmuch
Acts 5:34-39
? ? 285
286
287
288
"Ex veris principiis perversam consequentiam deducit," deduces a false consequence from true principles. "Nullosque non moveant lapides," and leave not a stone unturned.
"Ignavia," sluggishness.
"Ne census ageretur," to prevent a census from being taken.
168
Acts 5:34-39
? as Gamaliel brought in two like examples, he might put the one in place of the other, 289 without having respect of time. Therefore the word post is as much as moreover, or besides. Furthermore, even these examples wherewith Gamaliel confirmeth his opinion do not sufficiently agree with the present cause. For, because they did not by and by resist Judas, that sedition which he had raised was the occasion of many murders, and at length he was vanquished with hand and weapon. Theudas also had done far more hurt, unless he had been put to flight in time by Cuspius Fadus. But Gamaliel hath respect unto this alone, that men have unlucky success when as they advance themselves un-advisedly; and that cometh to pass by the just judgment of God. But because the priests refuse to hearken when God giveth them good counsel, they are worthy to be made amazed by man with frivolous reasons, wavering hither and thither through foolish perplexity. Furthermore, if we cast the time, we shall find that it was twelve years at least after the death of Christ before the apostles were beaten. For unto the five years which remained of the government of Tiberius, we must add three and a half which Caligula reigned. Fadus was not sent by Claudius into Judea before the second or third year of his reign. Gamaliel rehearsed not the act within a day or two after. Therefore that space of time is complete whereof I spake. Wherefore the constancy of the apostles was the more excellent, who, though they be so evil rewarded for those long pains which they had endured, yet are they not discouraged, neither do they cease to hold
on as they had begun.
That he was some great man. Some books 290 have, Saying that he was somebody; yet
both carry one sense. For he boasted that he was such a prophet that he could dry up Jordan, that those which were with him might go over dry foot. Nevertheless, we see how far Gamaliel is from true knowledge, who compareth the holy ministers of Christ unto seducers and robbers; although he mitigateth his words afterward, and, inclining toward the better part, leaveth it indifferent whether they have taken this matter in hand, having God for their author or no. Yet he speaketh doubtfully, because he provideth 291 only for quietness, all inquiry being set apart. This is only to be allowed 292 in his speech, that he feareth [deterreth] the wicked from wicked boldness, because there is nothing more to be feared than to strive against God.
? ? 289 "Promiscue miscere," mix promiscuously, confound the two.
290 "Codices," manuscripts.
291 "Consulit," consulteth.
292 "Probandum," to be approved.
169
Acts 5:40-42
? ? Acts 5:40-42
? 40. And they obeyed him. And when they had called the apostles, having beaten them, they commanded them that they should not speak in the name of Jesus; and they let them go. 41. Therefore they went rejoicing from the face of the council, because they were counted worthy to suffer reproach for his name. 42. And they did not cease daily in the temple, and in every house, to teach and preach Christ Jesus.
? ? ? 40. Having beaten them, they commanded. He saith that Gamaliel's counsel was allowed; yet the apostles are beaten, and forbidden to preach. 293 Hereby we gather how great the rage of the enemies was, who being now pacified, or at least mitigated, do yet, notwithstand- ing, rage immoderately. 294 And it appeareth also what evil success those doubtful counsels have, wherein men alone are respected, and the truth of God set aside. Gamaliel obtaineth thus much, that the lives of the apostles may be saved; 295 but, in the mean season, the Son of God is blasphemed and slandered in their person; the truth of the gospel is buried in eternal silence, so much as in the enemies lieth, God surely doth by this means wonderfully spread abroad his word; yet that counsel ceaseth not to be evil. Which we must note for this cause, because most men at this day do think, that they do not a little obey God, if they save the lives of those men which come in hazard for the doctrine of the gospel, or somewhat appease 296 the enemies who are otherwise bloody. In the mean season, they are not afraid to drive them unto the wicked denial of Christ, the confessing of whom is far more precious in the sight of God than the life of all men. But what could they do who, casting away all care of godliness, go about to redeem God's favor with the duty of courtesy? 297
41. Then they went rejoicing. We must not think that the apostles were so senseless but that they felt some shame and did also lament, when they felt the punishment; for they had not quite put off nature; 298 but when they considered the cause, then joy got the upperhand. So the faithful must be two manner of ways affectioned so often as they suffer persecution for the gospel; they must be touched with the bitterness of punishments, 299 yet so that they
293 "Docere," to teach.
294 "Adeo tamen intemperanter se gerunt," yet conduct themselves to intemperately.
295 "Parcatur," may be spared.
296 "Flectant ad lenitatem. " incline to lenity.
297 "Humanitatis officio se qpud Deum redimere volunt," would purchase the favor of God to themselves
by an act of humanity.
298 "Ac dolerent etiam mali sui sensu; neque enim naturam prorsus exuerent," and were not insensible to their suffering; for they did not altogether divest themselves of their natural feelings.
299 "Malorum," sufferings.
170
? overcome this sorrow with spiritual joy. For they should have (changed their mind, and) stricken sail by and by, unless they had been strengthened and encouraged by that joy. 300 And it is not to be doubted, but that even death was sweet, and pleasant to Peter on this fashion, which, notwithstanding the Lord doth testify shall be bitter unto him. Let us, therefore, learn that we must wrestle with sorrow and care, 301 that we hold on courageously to suffer the cross, and that we bear the same when it is laid upon us.
That they were counted worthy. This might seem at the first blush absurd, in that Luke placeth honor in reproach; 302 but the disagreement which is between God and the world causeth this, that that which is counted amongst men most reproachful, excelleth in dignity and glory in the sight of God and his angels. We know that the kind of death which Christ suffered was of all other most shameful, and yet did he triumph most nobly upon the cross; so, when we are made like unto him, we may worthily boast that it is a point of singular excellency, that we suffer rebuke in the sight of the world. Thus doth Paul boast of the marks of Christ, (Galatians 6:17. ) For we must here respect the cause which doth associate us unto Christ, 303 who doth not only swallow up the shame of the world with his glory, but doth also turn reproaches, slanders, and mocks of the world, into great honor. Wherefore, it is no marvel that there be so few found which are strong and stout to bear the cross, because we are almost all drowned and overwhelmed with the sense of the flesh; and there is scarce one amongst an hundred which considereth that the reproach of Christ doth far excel all the triumphs of the world, which is the only matter of comfort. Wherefore, we must use the greater diligence in thinking upon this sentence; that we are at this day made partakers 304 of the sufferings of Christ, that we may be partakers of his glory.
42. They ceased not. Constancy did also accompany their Joy. For how is it that we are discouraged with persecution, save only because none lifteth up himself unto Christ, that he may in mind lay hold upon the fruit of victory, and so be pricked forward unto patience? But that man which thinketh with himself that he is happy when he suffereth for Christ's sake, shall never faint, though he must suffer hard conflicts. Therefore the apostles are, after a sort, armed with stripes, so that they valiantly make haste unto death. Therefore, woe be to our daintiness, who, having suffered a little persecution, do by and by resign up the light 305 to another, as if we were now old worn soldiers.
300 "Nam mox retro vela flexissent, nisi novum vigorem dedisset ex gaudio nata alacritas," for they would immediately have altered their sails, (changed their course,) had not the alacrity produced by joy given them new vigor.
301 "Anxietate," anxiety.
Acts 5:40-42
? ? ? ? 302 "Dedecore," disgrace.
303 "Filio Dei," the Son of God.
304 "Socii et consortes," companions and sharers.
305 "Facem resignamus," resign the torch.
171
CHAPTER 6
Chapter 6
? 172
Acts 6:1-6
? ? Acts 6:1-6
? 1. And in those days, when the number of the disciples grew, there arose a murmuring of the Greeks against the Hebrews, because their widows were despised in the daily min- istry. 2. Therefore, when the twelve had called unto them the multitude of the disciples, they said, It doth not please [or it is not good] that we should serve tables, having left the word of God. 3. Therefore, brethren, look out seven men of you, of known honesty, full of the Holy Ghost, and of wisdom, whom we will appoint over this business, 4. And we will give ourselves unto prayer, and to the ministration of the word. 5. The speech pleased the whole multitude; and they chose Stephen, a man full of faith and the Holy Ghost; and Philip, and Prochorus, [Nicanor,] and Timon, and Parmenas, and Nicolas, a proselyte of Antioch; 6. These did they set before the apostles: and when they had prayed, they laid their hands upon them.
? ? ? 1. Luke declareth here upon what occasion, and to what end, and also with what rite, deacons were first made. He saith, When there arose a murmuring amongst the disciples, it was appeased by this remedy, as it is said in the common proverb, Good laws have taken their beginning of evil manners. And it may seem to be a strange thing, seeing that this is a function so excellent and so necessary in the Church, why it came not into the apostles' minds at the first, (before there was any such occasion ministered,) to appoint deacons, and why the Spirit of God did not give them such counsel which they take now, being, as it were, enforced thereunto. But that which happened was both better then, and is also more profitable for us at this day, to be unto us an example. If the apostles had spoken of choosing deacons before any necessity did require the same, they should not have had the people so ready; they should have seemed to avoid labor and trouble; many would not have offered so liberally into the hands of other men. Therefore, it was requisite that the faithful should be convict [convinced] by experience that they might choose deacons willingly, whom they saw they could not want; and that through their own fault.
We learn in this history that the Church cannot be so framed by and by, but that there remain somewhat to be amended; neither can so great a building be so finished in one day, that there may not something be added to make the same perfect. Furthermore, we learn that there is no ordinance of God so holy and laudable, which is not either corrupt or made unprofitable through the fault of men.
