When John
fulfilled
his course.
Calvin Commentary - Acts - b
?
Acts 13:13-15
? 13. And when Paul's companions had loosed from Paphos, they came to Perga of Pam- phylia; and John departing from them returned to Jerusalem. 14. Furthermore, when they had passed over the country of Perga, they came to Antioch, a city of Pisidia, and entered into the synagogue upon the day of the Sabbaths, and sat 15. And after the lecture of the law and prophets, the master of the synagogue sent to them, saying, Men and brethren, if there be in you any word of exhortation unto the people, say on.
? ? ? 13. Here is set down another of Paul's stations; for, being departed from Paphos, when he came to Antioch of Pisidia, he made there a worthy 791 sermon, which Luke will recite, together with the success; but before he come to that, he doth by the way speak of the depar- ture of John, because it was afterwards a cause of doleful disagreement. When he saith, Paul's companions loosed from Paphos, he doth, in the first place, mean Paul himself; secondly, the other, one excepted. So that by noting his softness, he praiseth others which followed Paul with great 792 constancy.
14. Entering, upon the day of the Sabbaths. He putteth the plural number instead of the singular, as it falleth out oftentimes in other places of Scripture; for they were wont to as- semble themselves together upon the Sabbaths, lest their rest should be unprofitable and sluggish. The institution of the Sabbath had another end also, that it might be a figure of the spiritual rest when as the faithful, being dead to the world and the flesh, abandon their own will, and cease from their works. Because we have the truth hereof in Christ, whilst that being buried together with him we put off the old man; therefore the old figure is past. But God had respect also unto the politic use, that the Jews, being free from all other cares and businesses, might keep their holy assemblies; so that the ceasing off from earthly works did give a place to their heavenly exercises. So, even at this day we must use holy days; for we must therefore omit all other things that we may the more freely serve God.
15. After the lecture [reading] of the law. There is no mention made of prayers, and yet, undoubtedly, they were not omitted or foreslowed, [neglected;] but because Luke did intend to set down the sermon made there by Paul, no marvel if he reckon up those things only which did belong unto the order of teaching. And this is a notable place, out of which we learn after what sort they handled doctrine at that time among the Jews. The law and the prophets had the first place; because there must nothing be set before the Church which was not drawn out of that fountain. Also we gather by this that the Scripture was not sup- pressed among a few, but that both one and other 793 were admitted to the reading thereof,
? 791 "Memorabilem," memorable.
792 "Indefatigabili," indefatigable.
793 "Omnes. . . promiscue," all promiscuously.
394
Acts 13:13-15
? afterward those who were able, and had the grace to teach and exhort, had the second place, as interpreters of the Scripture which was read. Notwithstanding Luke showeth, last of all, that every one was not suffered to speak, lest confusion should arise by liberty; but the office of exhorting was committed to certain men, whom he calleth rulers of the synagogue, or masters. Therefore Paul and Barnabas begin not forthwith to speak, lest they disturb the accustomed order with too much haste; but they do modestly stay till they have liberty granted them to speak, and that with their leave who had authority by public consent. We know how corrupt the state of that people was then; and Luke will at length declare, in the end of the chapter, that these men of Antioch were too stout and stubborn in receiving 794 the grace of Christ; and yet there remained this goodness among them, that their assemblies were honestly and decently governed; 795 for which cause such evil favored confusion is so much the more shame fill which is seen at this day among those who will be counted Christians. The Papists do indeed sing 796 the Scriptures in their churches with shrill and sounding voice, but in an unknown tongue, so that the people reap no fruit thereby. There is seldom any doctrine used; and it were better for the wicked babblers even then to hold their peace, who thrust in their own unclean inventions instead of the Word of God, and pollute with the stink of their impiety whatsoever is holy.
If there be in you? This speech doth signify that what grace soever is in men to edify the Church, it is, as it were, committed 797 to them; although the word in, according to the Hebrew phrase, may be superfluous. Therefore, I stand not greatly upon that, because the sense may be plain, If you have any exhortation which is apt and profitable for the people. An exhortation doth not exclude doctrine. But it seemeth that this word was commonly used among them; because it is properly the office of the teacher to utter no new thing of his own brain, but to apply the Scripture, wherein is comprehended the whole wisdom of the godly, unto the present use of the people. Thus, they do not only teach, but also apply the doctrine which they have elsewhere, unto the edifying of the Church, which I think is meant by the word exhortation.
? ? 794 "Respuenda," rejecting.
795 "Compositi," arranged.
796 "Cantillant," chant.
797 "Depositum," deposited with.
395
Acts 13:16-23
? ? Acts 13:16-23
? 16. And Paul rose, and when he had given a token of silence with the hand, he said, Men and brethren, which fear God, hear. 17. The God of this people did choose our fathers, and exalted the people, when they were strangers in the land of Egypt; and he brought them thence with an high arm. 18. And about forty years he suffered their manners in the wilderness. 19. And having destroyed seven nations in the land of Canaan, he gave them their land for an inheritance. 20. After these things, about four hundred and fifty years, he gave them judges, until Samuel the prophet. 21. Afterward they required a king, and God gave them Saul, the son of Cis, a man of the tribe of Benjamin, forty year's. 22. And when he had taken him away, he raised up to them David to be king, of whom bearing witness, he said, I have found David, the son of Jesse, a man according to my heart, who shall do all my will. 23. Of whose seed God, according to promise, raised to Israel the Savior, Jesus.
? ? ? 16. We must note the state of this sermon, lest we think that he uttered words in vain. Paul seemeth, indeed, to begin even at the very first beginning, but he speaketh nothing but that which is most convenient for the present purpose. His purpose is to bring the Jews unto the faith of Christ; and that he may the better do this, it is needful to declare that they excel other nations in this one thing, because the Savior was promised them, whose kingdom is their principal and only felicity. This is, therefore, Paul's beginning, that whereas they were chosen in times past to be the peculiar people of God; whereas they had so many benefits bestowed upon them from time to time, though they showed themselves most unworthy, this did depend upon the promise of the Messiah, and did tend to that end, that God might govern them by the hand of the Messiah; and that therefore they have nothing whereof they may boast, unless they be gathered under their Head; yea, that unless they receive him when he is offered, the covenant of life which God had made with their fathers shall be void, and the adoption shall be frustrate. This is the drift of the first part of the sermon: that this is the principal point of the law and the foundation of God's covenant, that they have Christ for their Captain and Governor, that he may restore all things among them; that without him religion cannot stand, and that they shall be most miserable without him. Thence Paul passeth unto another member, that Jesus, whom he preacheth, is Christ indeed, through whom salvation is offered to the people; also he declareth the means of the redemption purchased by him. Furthermore, he intreateth of his power and office, that they may know what good things they ought to hope for at his hands. The conclusion containeth a chiding; for he threateneth to them horrible judgment, if they refuse the author of salvation, who offereth himself, even of his own accord, whom earnestly to desire the law and prophets provoke. This is, in a manner, the sum; now let us discuss every point by itself.
396
Acts 13:16-23
? Men and brethren. Because Paul knew that there were many bastardly sons of Abraham, or such as were grown out of kind, 798 he calleth the Jews to whom he speaketh by a double name. First, he calleth them brethren, having respect unto common kindred, notwithstanding he showeth therewithal that they shall be true Israelites if they fear God, and that even then they are likewise true hearers, because "the fear of the Lord is the beginning of wisdom. " In like sort he maketh the faithful attentive, and purchaseth audience among them, as if he should say, Seeing many boast that they are sons of Abraham, who were unworthy of such honor, show yourselves to be no bastardly seed. Let us learn by this that it is not a fault common to one age only, that good and sincere worshippers being mixed with hypocrites, have the name of the Church common among them. But we must have a great care hereof, that we be indeed that which we are called; which thing the true fear of Almighty God will bring to pass, and not the external profession alone.
17. The God of this people. This preface did witness that Paul did go about no new thing, which might lead away the people from the law of Moses. There is but one God, who is God of all nations; but he calleth him God of that people, to whom he had bound himself, and who was worshipped amongst the posterity of Abraham, amongst whom alone true and pure religion was to be found. To the same end tendeth that which is added immediately, He chose our fathers. For he testifieth by these words that he seeketh nothing less 799 than that they may fall away from the true and living God, who hath separated them from the residue of the world. Neither do I doubt but that he did more manifestly express that he did not preach to them an unknown or strange God, but the same who revealed himself long ago to their fathers; so that he doth briefly comprehend the sound knowledge of God, grounded in the law, that their faith, conceived out of the law and prophets, may continue firm.
Notwithstanding, he doth, in the mean season, commend and set forth the free love of God toward that people. For how came it to pass that only the children of Abraham were the Church and inheritance of God, save only because it pleased God to dissever them from other nations? For there was no worthiness to distinguish them; but the difference began at the love of God, wherewith he did freely love Abraham.
Of this free love of God, Moses doth oftentimes put the Jews to mind, as Deuteronomy 4:7, 8, 10, 14, 32, 34, and in other places; wherein God did set before us a mirror of his wonderful counsel, in that finding no excellence in Abraham, an obscure person and miserable idolater, he doth, notwithstanding, prefer him before all the world. Furthermore, this election was common to all the people, as was also circumcision, whereby God did adopt to himself the seed of Abraham; but there was also a more hidden election, whereby severing
? 798 "Degeneres," degenerate.
799 "Nihil se minus captare," that there is nothing he less desires.
397
Acts 13:16-23
? to himself a few of many children of Abraham, he did declare, that not all who came of the seed of Abraham according to the flesh are reckoned in the spiritual stock.
He did drive out a people. Paul teacheth that all those benefits which God bestowed af- terwards upon the Jews, did proceed and flow from that free favor which he did bear toward their fathers. For this was the cause that they were delivered by the wonderful power of God, and brought by his hand into the possession of the land of Canaan, after that he had driven out so many nations for their sake. For it is no small matter for the land to be deprived of her inhabitants, that she might receive strangers. This is the fountain and root of all good things whereunto Paul calleth us, that God chose the fathers. This was the reason and cause which moved God to so great patience, that he would not cast off that rebellious people, who should otherwise have destroyed themselves a thousand times with their own wicked- ness. Therefore, where the Scripture maketh mention that their sins were pardoned, it saith that God remembered his covenant. He saith that they were exalted, though they were strangers, that they may remember how worthy and gorgeous their deliverance was.
18. He suffered their manners. The compound verb hath greater force and grace in the Greek, whereby the mercifulness of God is expressed in suffering the people, whom he knew to be stubborn and disobedient. And Paul giveth us to understand again, that the election of God was the cause that his goodness did strive with the wickedness of the people. 800 Notwithstanding, we must note that God did so take pity upon his elect people, whilst that he will continue firm in his purpose, that he did, notwithstanding, sharply punish the rebel- lious and wicked. He spared the people indeed, so that he did not quite destroy them, as he might by good right; but he found also means that their wickedness might not remain un- punished. And so that of Isaiah was fulfilled,
"If the multitude shall be as the sand of the sea, a remnant shall be saved," (Isaiah 10:22. )
20. He gave them judges. Under this name the Scripture comprehendeth rulers and governors; and here is another testimony of the infinite goodness of God toward the Jews, in that he pardoned so many backslidings in them. For it is likely that Paul handled those things more at large, which Luke gathereth briefly. And we know what was the estate of the people during all that time, seeing that through untamed wantonness they did ever now and then shake off the yoke. They were often punished with most grievous plagues, yet so soon as they were once humbled, God delivered them from the tyranny of their enemies. So that he saved the body thereof alive, amidst many deaths, four whole ages and one-half. And hereby it appeareth how unworthy they were of the favor of God, which they did despise and reject so often, unless the constancy of the election had gotten the victory. For how is it that God is never wearied, but that he keepeth promise with those who are truce-breakers
? 800 "Sustinendo populo," in sustaining the people.
398
Acts 13:16-23
? an hundred times, save only because turning his eyes toward his Christ, he hath not suffered his covenant, grounded in him, to decay or perish?
21. Afterward they desire. And this change was all one as if they would quite and mani- festly overthrow the government which he had appointed, whereof God himself complaineth in Samuel, (1 Samuel 8:5, 7. ) But the stability of the election saved them from being punished as such madness did deserve; yea, the wicked and unlawful desire of the people was to God a new and incredible occasion to erect the kingdom whence Christ should afterward come. For how is it that the scepter came to the tribe of Judah, save only because the people were desirous to have a king? And assuredly the people dealt wickedly; but God, who knoweth how to use evil things well, turned that offense into safety. Whereas Saul was thrown down from the kingdom, it served to reprove the fault of the people, (1 Samuel 15:28,) but imme- diately when the kingdom is established in David's family the prophecy of Jacob was verified, (Genesis 49:10. )
22. I have found David, my servant. This title was not so much cited in praise of the person, as that Paul might make the Jews more attentive to receive Christ. For the Lord doth testify that his mind was thoroughly set upon David for no light cause, but he commandeth in him some singular thing; and by extolling him so highly, his intent is to lift up the minds of the faithful unto Christ in his person. The place is taken out of the fourscore and ninth Psalm, (Psalm 89:20. ) Only Paul putteth in that which is not there to be found, that David was the son of Isai, [Jesse,] which amplifieth the grace of God. For seeing that Isai [Jesse] was a breeder of cattle, it was a wonderful work of God to take the least of his sons from the sheepfolds, and to place him in the throne of the kingdom. By the word found, God meaneth that he had gotten such a man as he would. Not that David had brought to pass by his own travel and industry that he should meet God, being such a one, but the phrase is taken from the common custom of men.
But the question is, Seeing that David fell so grievously, how God giveth testimony of his continual obedience? We may answer two ways; for God had respect rather unto the continual course of his life, than unto every of his particular actions. Secondly, he did thus set him forth, not so much for his own merit as for his Christ's sake. Assuredly he had de- served, by one wicked fact, eternal destruction for him and his, and, so much as in him lay, the way of the blessing of God was shut up, that there might nothing but vipers' seed come of Bathsheba. But that so filthy a fact, in the death of Uriah, (2 Samuel 11:27) turneth to a contrary end by the wonderful counsel of God, because Solomon is born and cometh of that unlooked-for wedlock, which was full of treachery, and, finally, polluted with many spots. And though David sinned grievously, yet because he followed God all the course of his life, he is praised without exception, that he showed himself obedient to God in all things; though (as I have said before) the Spirit carrieth us into a farther thing; yea, the common calling of all the faithful in Christ, the head, is here depicted out to us.
399
23. According to promise. This clause doth also prove that which I have already said elsewhere, that in sending Christ, the Lord had respect only unto his own faithfulness and goodness; for he sent him because he had promised so to do. And as the promise doth testify that salvation was free, so it doth also purchase no small credit to the gospel; because it appeareth by this that Christ came not at a sudden, of whom there was never anything spoken; but that he who was promised from the beginning was now given in his time. But the promises which Luke here toucheth by the way are famous and well known. And they were so common among the Jews, that they called Christ commonly by no other name but the Son of David, (Matthew 22:42; Matthew 15:22. ) He saith that Jesus was raised up to Israel; because, though salvation belong to the whole world, yet was he first a minister of circum- cision to fulfill the promises made to the fathers, (Romans 15:8. ) He translated the Hebrew name Jesus into ? ? ? ? ? in Greek. So that he uttered one thing twice, and yet here is no su- perfluous repetition; because he meant to declare that Christ is indeed and doth perform that which the name given him by God, by the voice of the angel, doth import.
Acts 13:16-23
? ? 400
Acts 13:24-26
? ? Acts 13:24-26
? 24. After that John had preached, before the face of his entrance, the baptism of repentance to all the people of Israel. 25. And when John fulfilled his course, he said, Whom do ye think me to be? I am not. But, behold, he cometh after me whose shoe latchets I am not worthy to loose. 26. Men and brethren, children of the generation of Abraham, and those who among you fear God, to you is the word of this salvation sent.
? ? ? 24. We know what office John had, to wit, to prepare the way of the Lord. Therefore Paul bringeth in his testimony, that he may prove to the Jews that he preached no false Christ, but the true Christ of God, whom that most famous forerunner had before commen- ded; not that man's testimony is sufficient to prove so weighty a matter; but there was an- other respect to be had to John whom all men almost did think to be a prophet of God. Therefore hence cometh the authority of the testimony, that a crier sent from heaven, and no private man, speaketh of Christ. And Paul reciteth two things summarily concerning John, that he taught the baptism of repentance before Christ's coming. Secondly, that casting from him of his own accord the title and honor of the Messiah, he submitted himself to Christ.
The baptism of repentance. Baptism brought in contrary to the rite and custom of the law was a token of great alteration. For it was unlawful to renew anything before Christ's coming. The Jews had indeed in the law their baptisms or washings, which were also exercises of repentance, but John was the author of new and strange baptism, or rather the minister, who put them in hope of the restoring long looked-for and desired. When he calleth it the baptism of repentance he doth not exclude remission of sins, but he speaketh according to the circumstance of the place, because this baptism was a preparation unto the faith of Christ. And we must note the phrase, that he preached baptism. Whereby we are taught that the sacraments are then rightly administered, when doctrine is joined with the visible figure; for the mouth of the baptizer must not be dumb, because the sign is vain without doctrine.
25.
When John fulfilled his course. The second member of the testimony, that when John drew near to the end of his course he sent his disciples to Christ; for he had fashioned them before with the rudiment of baptism, and then he sent them to Christ (as they say) from hand to hand. And this interrogation, Whom do ye think me to be? is not a question of one that doubteth. For John reproveth and chideth the Jews, because they did falsely give to him the honor of the Messiah. Though it may be read in one text, I am not he whom you take me to be; yet the other reading is more usual, as it hath also greater force to refute the error. Furthermore, his testimony doth deserve greater credit, in that he doth willingly refuse the honor offered him, (which he might have taken to himself, not without commendations)
401
Acts 13:24-26
? and doth submit himself to another. There cannot, assuredly, be any suspicion of ambition, or of seeking after honor here, which may discredit his words.
Behold, he cometh; that is, he is about to come, the Hebrew phrase, which is common enough in the New Testament. Whereas he confesseth that he is unworthy to loose the latchets of Christ's shoes, it is a proverbial figure, whereby he abaseth himself so much as he can, lest his greatness darken Christ's glory; for he meant to do that faithfully which was given him in charge, that Christ alone might have the preeminence. Therefore he saith, that how great soever he be, yet he is nothing in respect of Christ. For though God's servants have their dignity, yet being compared to Christ, they must all be as nothing, that he alone may excel; as we see all stars vanish away, that they may give place to the brightness of the sun.
26. Men and brethren. Paul doth again prick forward the Jews to embrace Christ; for this ought to have raised no small study and attentiveness in their minds, when as they saw [heard] their salvation handled, and that the message of salvation was appointed properly for them. He calleth them children of Abraham not only for honor's sake, but that they may know that they be heirs of eternal life; and he speaketh them so fair that it might not grieve them to depart from the scribes and priests whom they worshipped, because they must needs receive Christ. Furthermore, we must remember that which I said before, though the gate of the kingdom of heaven were set open to the Gentiles, yet were not the Jews thrown down from their estate; but were counted the first-begotten in God's family; therefore is it that he saith, that salvation was sent to them, because they were first in order; yet because the carnal kindred was of itself of no great importance, and the ungodliness of many brake out, Paul speaketh specially unto the true worshippers of God, signifying that words were but vain, unless the fear of God reign in their hearts, which may receive them, and, receiving them, may foster them. We must note this title of the gospel, that it is called the word of salvation. Wherefore, their hardness must needs be great 801 whom it doth not allure with the sweetness that is in it; but though it be such naturally, yet is it made accidentally "the savor of death unto death" to the reprobate, (2 Corinthians 2:16. )
? ? 801 "Plusquam ferrea," more than that of iron.
402
Acts 13:27-31
? ? Acts 13:27-31
? 27. For those which dwelt in Jerusalem, and their rulers, seeing that they knew him not, neither the voices of the prophets which are read every Sabbath day; when they had con- demned him, they fulfilled them. 28. And when they found no cause of death in him, they desired Pilate that he would crucify him. 29. And after that they had fulfilled all things which were written of him, when they had taken him down from the tree, they put him in a tomb. 30. But God raised him up from the dead. 31. Who appeared many days to those which went up with him from Galilee to Jerusalem, who are his witnesses to the people.
? ? ? 27. He doth wisely, and in due time, prevent an offense which might have been a great hindrance to their faith, [men's faith. ] For Jerusalem was God's sanctuary, the king's seat, the fountain of truth, and the light of the whole world; but Christ was put to death there. Furthermore, nothing could seem more absurd to look to than to receive him who was cast out of the temple of God; and to seek the doctrine of salvation any where else than there whence God himself had testified it should come. Moreover, by believing in Christ, they seemed to make a departure from the Church; and, therefore, this one objection was strong enough to refute all Paul's sermon, Why dost thou force upon us, under color of God's covenant, a man whom the principal part of the holy people condemned? This objection doth Paul answer, lest it hinder the course of the gospel; and not that only, but he turneth it also to the contrary part; for seeing that the author of life was despised and rejected at Jerusalem, Paul exhorteth the men of Antioch, at least those who among them feared God, that they receive him so much the more joyfully; for this doth the causal word declare, as if he should have said, Seeing that Jerusalem knew not her good, it behoveth you to be the more awakened and inflamed, lest the same unthankfulness and forwardness be found in you.
But he useth another reason to remove the offense, to wit, that their ungodliness was so far from diminishing any whit of Christ's divine excellency, that it ought rather to serve to prove and establish the same, for whereby doth Christ better appear than because all that was fulfilled in him which had been foretold in the law and prophets? (Luke 24:25, 26. ) Furthermore, what got the enemies of Christ, save only that in him shined the plain truth of the Scripture? It must needs be that Christ should be rejected of the chief, for it was so foretold,
"The stone which the builders refused hath God made the head of the corner," (Psalm 118:22. )
Christ must needs have been condemned among the wicked, that he might acquit us before God; it was expedient that sins should be laid upon him, that he might make satisfac-
403
tion for the same; that he should be offered upon the cross, that the shadowish sacrifices of the law might cease; for even the Scripture contained these things, (Isaiah 53:4, 5; Daniel 9:26. )
Therefore, the more violently the captains of the people sought to extinguish Christ, they did in very deed prove him to be Christ, and the Lord did wonderfully deceive [frustrate] them, so that their obstinate impiety doth more edify the faith of the godly than destroy it. Of the same sort are almost all offenses which lead away weak and inconstant souls from Christ; for if they would thoroughly ponder the whole process of the work of God, there should be matter of confirmation where they faint. Therefore it cometh to pass, for the most part, that 802 we be troubled with offenses and stumbling-blocks, because, whilst we behold those things which belong to Christ with purblind eyes, 803 we imagine that to be black which is white; and we see how far Paul is from dissimulation, and how freely 804 he profes- seth the truth of the matter, that Christ was hated not only of the common sort, but also of the chief chieftains; and that he was not hissed at by a few, but oppressed by the wicked conspiracy of all the people. That was hard and hateful at the first conflict; but Paul opposeth a more strong engine, that God used them against their wills as a touchstone, whereby he might try his Son. Seeing that the gospel standeth in the same state at this day, let us not be ashamed, with Paul, to confess that the proud princes of the world, and those who bear the greatest sway in the Church, are the deadly enemies of Christ, seeing that doth rather turn to Christ's praise than reproach; for by this means is the Scripture fulfilled.
Seeing they knew him not. Though deliberate malice did enforce the rulers to oppress Christ, yet doth Paul truly impute it to ignorance, 805 because otherwise they would never have crucified the Lord of glory, (1 Corinthians 2:8. ) For the malice of the wicked is like to raging madness, and in seeing it doth not see. Undoubtedly, we need not doubt of this, that they were deprived of a sound mind and the light of the Spirit, who were not afraid to fight against God to their own destruction. Again, he hitteth them in the teeth with ignorance of the Scripture; and lest any should object that he speaketh of some dark and unknown manner; he addeth also, that he doth speak of no other prophecies than of those which are read every Sabbath day; as if he should say, that the oracles of Scripture are most plain and known to the most ignorant, and yet they knew them not. Thus doth Paul teach how mon- strous their unbelief was, that he may make the hearers loathe it; and by this example are we taught, that although the Lord appears to us by the Scripture, yet all men have not eyes.
802 "Nostra socordia," by our sluggishness.
803 "Torvis aut lusciosis," with stern or purblind eyes.
804 "Ingenue," ingenuously.
805 "Sicut alibi, quum dicit, absconditam esse mundi principibus evangelii sapientiam," as elsewhere, when
he says, That the wisdom of the gospel was hid from the princes of the world, omitted.
404
Acts 13:27-31
? ? Acts 13:27-31
? After that also the blockishness of the nation waxed more gross, as Paul saith elsewhere, that there is a veil put before their face, that they cannot see Moses when he is present, (2 Corinthians 3:15. ) In the mean season, we must note that we are recalled to the Scripture, lest the authority of great men deceive us, neither is there any cause why any man, inventing to himself a prejudice according to the wicked meaning of other men, should think that he is acquitted; for Paul exhorteth the men of Antioch to judge out of the Scripture against the visored governors of the Church; 806 for this cause is it given, that it may be read; and reading is not appointed in vain by the Lord; but that all godly men may thereby profit and judge what is right.
This they fulfilled. So that we see that not only creatures void of understanding, but even the very devil, and also the wicked, are subject to the power 807 of God, that he may execute by them that which with himself he hath decreed. The same had we in the third and fourth chapters, (Acts 3:23; Acts 4:28,) that when the enemies of Christ did most of all rage to destroy him, yet could they not obtain their purpose; but rather they brought that to pass with their own hands which God had in his counsel determined; which thing maketh not a little for commendation of God's truth, because he is not only of sufficient power to perform those things which he hath promised; but also those who go about to bring his counsels to nought do their endeavor to establish them, though it be against their will. For how should not the truth of God stand which the chiefest enemies are enforced to fulfill? Yet wisdom is necessary here, lest we join God and Satan together.
For the Jews are not therefore excusable, because they fulfilled the Scriptures; because we must consider their wicked will, and not the event, which they did not look for, yea, which ought to be counted a miracle. If we look into their work by itself, it is quite contrary to God; but as God doth, in the sun and other planets, by wonderful cunning, temper contrary motions, and such as strive among themselves, so he directeth the perverse endeavors of the wicked, by his secret power, unto another end than they thought upon and did desire, lest they should do any thing but that which he would. They, indeed, as touching themselves, do contrary to his will; but it falleth out according to the will of God after an incomprehens- ible manner. Forasmuch as this course is contrary to nature, no marvel if the wisdom of the flesh see it not. Therefore, it must be discerned with the eye of faith, or rather it must be reverenced; and those dogs who bark against it must be despised with their wantonness. 808
28. When as they found no cause of death. It was very pertinent to the matter that they should know that Christ was put to death guiltless, for we could not have been justified by his death, if he had suffered death for his own evil deeds; therefore it was requisite that he
? 806 "Larvatos Ecclesiae praesules," pretended prelates of the Church.
807 "Providentiae," the providence.
808 "Petulantla," petulance.
405
Acts 13:27-31
? should be guiltless, that his death might be a satisfaction for the sins of the world. And, un- doubtedly, I think that Paul did plainly declare that Pilate condemned Christ, not according to the office of a judge, but that he consented that he should be put to death after that he was overcome with the ungodly requests of the people; and also that the Jews were driven by lust, and not enforced by reason, to desire Christ's death. : For it stood him upon to terrify the hearers, that they might not couple themselves 809 to so wicked a fact. But Luke doth now in few words set down, after his common custom, those things which Paul did then more at large declare.
29. When they had fulfilled all things; to wit, which it pleased God should be done by them. For they did so handle Christ that there was nothing of the prophecies of the Scripture left unfulfilled. By this means is the stumbling-block (which the understanding of the flesh conceiveth by reason of the ignominy of the cross) taken away, that the Son of God was not laid open to the furious fury of the wicked; but he obeyed his fathers decree. Furthermore, it doth also in Scripture appear what condition was appointed for him in times past. Whereas he saith that Christ was buried by the same which had slain him, it seemeth contrary to the history of the gospel; but it may be that Luke did take the word buried indefinitely. And if it please you to refer it unto the same, it shall be synecdoche. For he was buried with Pilate's leave; and at the appointment and pleasure of the priests there were watchmen set to watch the grave. Therefore, though Joseph and Nicodemus did bury Christ, (Matthew 27:57,) that is ascribed improperly, and yet not absurdly, to the Jews; because it is not Paul's drift in this place to commend the good deed, but to prove Christ's resurrection; because God took him out of the grave whom his enemies had shut up there. Therefore he giveth us to understand that the body of Christ was not taken thence privily or by stealth, but that it was laid in a place both famous and known to the adversaries; and so, consequently, that even they were set to watch it; and yet for all this it was not found: whence we may gather the certainty of the resurrection.
30. God hath raised him up. The death of Christ was the salvation of the godly, yet joined with the resurrection; therefore doth Paul stand longer upon this second point. For he should never have persuaded his hearers that they were to seek salvation in Christ's death, unless the power of Almighty God had appeared in raising Christ from death.
31. After that he hath said that Christ came out of the grave, which was beset with the hired ministers of the adversaries, he addeth now that he appeared to many of the disciples, which bare faithful witness to the people. And he calleth them witnesses, either in respect of their office; because they were chosen for this purpose, as we have already said in the first chapter, (Acts 1:8;) or else declaring simply that they professed openly and freely that which they knew concerning Christ. Whereupon it followeth that the matter was made known
? 809 "Se adjungerent socios," join themselves as associates.
406
Acts 13:27-31
? openly 810 at Jerusalem. And the proof was not so light; because, in the fearful power of the enemies, who were ready and bent to resist, and did omit nothing, there were, notwithstand- ing, such as did openly affirm that Christ rose again, and were also such as saw that thing with their eyes; for if there had been any refutation in readiness, the scribes would not have neglected it.
? ? 810 "Probe fuisse testatem," was well attested.
407
Acts 13:32-37
? ? Acts 13:32-37
? 32. And we preach to you glad tidings, that the promise made to the fathers, 33. Hath God fulfilled to their children: having raised up Jesus, as it is written in the second Psalm, Thou art my Son, this day have I begotten thee. 34. And in that he hath raised him up from the dead, not to return hereafter to corruption, he hath said thus, I will give you the holy things of David. 35. Therefore he saith also in another place, Thou shalt not suffer thine Holy One to see corruption. 36. David, indeed, when he had served his time, by the counsel of God he fell on sleep, and was laid unto his fathers, and saw corruption. 37. But he whom God raised saw no corruption.
? ? ? 32. We preach to you glad tidings. He doth now challenge to himself the office and honor of an apostle, that he may be heard as a lawful minister of God. And he saith the sum of the embassage enjoined him is, that that is revealed and given in their time which was promised in times past. And in few words doth he comprehend many and great matters. First, he giveth them to understand that he bringeth in nothing which is new, or contrary to the law and prophets, but that he did reveal the fulfilling of that doctrine which they themselves did confess, and were persuaded to have been delivered by God. Whereupon it followeth that they cannot refuse that which he offereth them, but they shall break the cov- enant made with the fathers by God, so much as in them shall lie; secondly, he commandeth the faithfulness of God, because it doth now in very deed appear that there was nothing promised in times past unadvisedly or in vain; but he doth chiefly extol the greatness of the grace given at length in Christ. For we must note the comparison between them and the fathers, when he saith, that they had gotten that which was promised to the fathers. For the more liberally the grace of God is poured out upon them, the more filthy shall their unthank- fulness be, if they shall despise or loathe that inestimable good thing. For what else were this, but to cast down at their feet a treasure even reached out to them, that they might take hold thereof, and so consequently laid in their lap, the hope whereof was reverently embraced by the fathers, when it was showed them afar off, and which they did foster 811 during their whole life.
But some man may ask this question concerning those who lived under the law, whether even they were not made partakers of the promises? I answer, that there is such a society of the same grace among us which doth not hinder the long distance. But this was Paul's meaning, that their faith stood, as it were, in doubt until Christ appeared, in whom all the promises of God are yea and amen; as he teacheth, (2 Corinthians 1:19, 20. ) Therefore we be the heirs of the same kingdom of heaven, and partakers of the same spiritual good
? 811 "Patienter foverint," patiently foster.
408
Acts 13:32-37
? things, which God bestoweth upon his children; also, God gave to them some taste of his love in this life, as we taste him now. But Christ, who is the substance of all good things and of eternal life, was only promised to them, but he is given to us; and they desired him, as being far off; we enjoy him, being present.
33. To their children, namely, to us. It is certain that Paul speaketh of natural children, who had their beginning of the holy fathers, which we must therefore note, because certain brain-sick men, drawing all things unto allegories, dream that there is no respect to be had in this place of kindred, but only of faith. And with such an invention they make the holy covenant of God of none effect, where it is said,
"I will be thy God, and the God of thy seed," (Genesis 17:7. )
It is faith (say they) alone which maketh us the children of Abraham. But I say, on the other side, that even those who are born the children of Abraham according to the flesh, are also counted the spiritual children of God, unless they grow out of kind through unbelief 812 For the boughs be naturally holy, because they spring from a holy root, until they become profane through their own fault, (Romans 11:16. ) And assuredly it is Paul's drift to allure the Jews unto Christ; and that he may do this, they must be distinguished from the common sort by some privilege. And yet it followeth not thereupon (which these knaves do odiously object) that the grace of God is tied to the carnal seed; because, though the promise of life came by inheritance to the posterity of Abraham, yet many were deprived by their unbelief. Therefore faith is the cause, that of a great multitude only a few are counted children. And that is the double election whereof I spake before. The one common to the whole nation alike; because the first adoption of God containeth the whole family of Abraham. The other, which is restrained unto the secret counsel of God, and is at length established by faith, that it may be confirmed to men.
Therefore Paul doth well and truly affirm that that was performed to the Jews which God had promised to the fathers. For it was promised to them also, as Zacharias saith in his song, "The oath which he sware to our father Abraham, that he would give himself for us," etc. And yet the worthiness of that nation doth not hinder but that the grace of Christ may also spread itself throughout the whole world; because the first-begotten hath the first degree of honor, so that he doth, notwithstanding, leave the second place to his brethren. For in that after the old people were cast off, the possession of the church was left empty for strangers, it began to be a new occasion of gathering the Church of the Gentiles; but and if that people had stood in the faith, the Gentiles had been joined into the common society of honor.
? 812 "Nisi sua infidelitate degenerent. " unless they degenerate through their own infidelity.
409
Acts 13:32-37
? After that he had raised Christ. The word raised, in my judgment reacheth farther than it doth where it is shortly after repeated. For he doth not only say that Christ rose from the dead, but that he was appointed of God, and, as it were, brought to light by the hand of God, that he might fulfill the office of the Messiah, as the Scripture teacheth everywhere that kings and prophets are raised up. 813 For the word ? ? ? ? ? ? ? ? ? is sometimes taken in this sense: And this reason moveth me thus to think, because God, by sending his Son into the world, did fulfill his promise made to his servants in times past, by the effect itself.
Likeas, in the second Psalm. Though the Greek books, 814 agree in the number, yet we must not pass over that which Erasmus saith, that many of the old writers read the first Psalm. And it may be that Luke wrote so; for that which at this day is counted the second Psalm, might have been called the first not without reason, seeing that it is likely that the first Psalm was added instead of a proem by the scribes and priests, by whose industry the Psalms were gathered into one body. For the name of the author is not set to it, and it doth only exhort to meditate upon the law of God. But there is no great weight in that matter. 815 For this is the chiefest thing, that we know how properly and how well Paul applieth the testimony taken out of the Psalm unto the matter which he hath in hand. We do not deny that David, when he saw that he was on every side assailed by his enemies, and that they were of greater power and might than that he was able to resist them, doth set against them God's aid, who he knew was the author of his kingdom and reign. But forasmuch as he was a figure of the true Messiah, we know that those things were shadowed in his person, which do appertain, wholly and perfectly to the Messiah alone. And the text itself doth prove suf- ficiently that there is not only a simple and bare thanksgiving contained there, agreeable to David's kingdom, but it is a higher prophecy. For it is well known that David did in his life scarce taste of the hundredth part of the glory which is spoken of in this place, concerning which we have spoken more at large, chapter 4.
Now let us look higher into the words: Kings are indeed called sons of God, (Psalm 82:6. ) But seeing that God doth intend to prefer David before all other kings, and to exempt him out of the number of them, this title of honor is given to him principally above all other; not because so great honor resteth in his person, because by this means he should pass 816 the angels, as it is in the Epistle to the Hebrews, 1st chapter. Therefore he is thus gorgeously set out in respect of Christ, whose image he was, that God doth not take him for one of the common sort, or for some one of a great multitude, but he doth, as it were, acknowledge him to be his only begotten Son. The proof followeth, because God did beget him when he
? 813 "A Domino," by the Lord, omitted.
814 "Codices," manuscripts.
815 "Sed in ea re non est multum momenti," but the point is not of much importance.
? 13. And when Paul's companions had loosed from Paphos, they came to Perga of Pam- phylia; and John departing from them returned to Jerusalem. 14. Furthermore, when they had passed over the country of Perga, they came to Antioch, a city of Pisidia, and entered into the synagogue upon the day of the Sabbaths, and sat 15. And after the lecture of the law and prophets, the master of the synagogue sent to them, saying, Men and brethren, if there be in you any word of exhortation unto the people, say on.
? ? ? 13. Here is set down another of Paul's stations; for, being departed from Paphos, when he came to Antioch of Pisidia, he made there a worthy 791 sermon, which Luke will recite, together with the success; but before he come to that, he doth by the way speak of the depar- ture of John, because it was afterwards a cause of doleful disagreement. When he saith, Paul's companions loosed from Paphos, he doth, in the first place, mean Paul himself; secondly, the other, one excepted. So that by noting his softness, he praiseth others which followed Paul with great 792 constancy.
14. Entering, upon the day of the Sabbaths. He putteth the plural number instead of the singular, as it falleth out oftentimes in other places of Scripture; for they were wont to as- semble themselves together upon the Sabbaths, lest their rest should be unprofitable and sluggish. The institution of the Sabbath had another end also, that it might be a figure of the spiritual rest when as the faithful, being dead to the world and the flesh, abandon their own will, and cease from their works. Because we have the truth hereof in Christ, whilst that being buried together with him we put off the old man; therefore the old figure is past. But God had respect also unto the politic use, that the Jews, being free from all other cares and businesses, might keep their holy assemblies; so that the ceasing off from earthly works did give a place to their heavenly exercises. So, even at this day we must use holy days; for we must therefore omit all other things that we may the more freely serve God.
15. After the lecture [reading] of the law. There is no mention made of prayers, and yet, undoubtedly, they were not omitted or foreslowed, [neglected;] but because Luke did intend to set down the sermon made there by Paul, no marvel if he reckon up those things only which did belong unto the order of teaching. And this is a notable place, out of which we learn after what sort they handled doctrine at that time among the Jews. The law and the prophets had the first place; because there must nothing be set before the Church which was not drawn out of that fountain. Also we gather by this that the Scripture was not sup- pressed among a few, but that both one and other 793 were admitted to the reading thereof,
? 791 "Memorabilem," memorable.
792 "Indefatigabili," indefatigable.
793 "Omnes. . . promiscue," all promiscuously.
394
Acts 13:13-15
? afterward those who were able, and had the grace to teach and exhort, had the second place, as interpreters of the Scripture which was read. Notwithstanding Luke showeth, last of all, that every one was not suffered to speak, lest confusion should arise by liberty; but the office of exhorting was committed to certain men, whom he calleth rulers of the synagogue, or masters. Therefore Paul and Barnabas begin not forthwith to speak, lest they disturb the accustomed order with too much haste; but they do modestly stay till they have liberty granted them to speak, and that with their leave who had authority by public consent. We know how corrupt the state of that people was then; and Luke will at length declare, in the end of the chapter, that these men of Antioch were too stout and stubborn in receiving 794 the grace of Christ; and yet there remained this goodness among them, that their assemblies were honestly and decently governed; 795 for which cause such evil favored confusion is so much the more shame fill which is seen at this day among those who will be counted Christians. The Papists do indeed sing 796 the Scriptures in their churches with shrill and sounding voice, but in an unknown tongue, so that the people reap no fruit thereby. There is seldom any doctrine used; and it were better for the wicked babblers even then to hold their peace, who thrust in their own unclean inventions instead of the Word of God, and pollute with the stink of their impiety whatsoever is holy.
If there be in you? This speech doth signify that what grace soever is in men to edify the Church, it is, as it were, committed 797 to them; although the word in, according to the Hebrew phrase, may be superfluous. Therefore, I stand not greatly upon that, because the sense may be plain, If you have any exhortation which is apt and profitable for the people. An exhortation doth not exclude doctrine. But it seemeth that this word was commonly used among them; because it is properly the office of the teacher to utter no new thing of his own brain, but to apply the Scripture, wherein is comprehended the whole wisdom of the godly, unto the present use of the people. Thus, they do not only teach, but also apply the doctrine which they have elsewhere, unto the edifying of the Church, which I think is meant by the word exhortation.
? ? 794 "Respuenda," rejecting.
795 "Compositi," arranged.
796 "Cantillant," chant.
797 "Depositum," deposited with.
395
Acts 13:16-23
? ? Acts 13:16-23
? 16. And Paul rose, and when he had given a token of silence with the hand, he said, Men and brethren, which fear God, hear. 17. The God of this people did choose our fathers, and exalted the people, when they were strangers in the land of Egypt; and he brought them thence with an high arm. 18. And about forty years he suffered their manners in the wilderness. 19. And having destroyed seven nations in the land of Canaan, he gave them their land for an inheritance. 20. After these things, about four hundred and fifty years, he gave them judges, until Samuel the prophet. 21. Afterward they required a king, and God gave them Saul, the son of Cis, a man of the tribe of Benjamin, forty year's. 22. And when he had taken him away, he raised up to them David to be king, of whom bearing witness, he said, I have found David, the son of Jesse, a man according to my heart, who shall do all my will. 23. Of whose seed God, according to promise, raised to Israel the Savior, Jesus.
? ? ? 16. We must note the state of this sermon, lest we think that he uttered words in vain. Paul seemeth, indeed, to begin even at the very first beginning, but he speaketh nothing but that which is most convenient for the present purpose. His purpose is to bring the Jews unto the faith of Christ; and that he may the better do this, it is needful to declare that they excel other nations in this one thing, because the Savior was promised them, whose kingdom is their principal and only felicity. This is, therefore, Paul's beginning, that whereas they were chosen in times past to be the peculiar people of God; whereas they had so many benefits bestowed upon them from time to time, though they showed themselves most unworthy, this did depend upon the promise of the Messiah, and did tend to that end, that God might govern them by the hand of the Messiah; and that therefore they have nothing whereof they may boast, unless they be gathered under their Head; yea, that unless they receive him when he is offered, the covenant of life which God had made with their fathers shall be void, and the adoption shall be frustrate. This is the drift of the first part of the sermon: that this is the principal point of the law and the foundation of God's covenant, that they have Christ for their Captain and Governor, that he may restore all things among them; that without him religion cannot stand, and that they shall be most miserable without him. Thence Paul passeth unto another member, that Jesus, whom he preacheth, is Christ indeed, through whom salvation is offered to the people; also he declareth the means of the redemption purchased by him. Furthermore, he intreateth of his power and office, that they may know what good things they ought to hope for at his hands. The conclusion containeth a chiding; for he threateneth to them horrible judgment, if they refuse the author of salvation, who offereth himself, even of his own accord, whom earnestly to desire the law and prophets provoke. This is, in a manner, the sum; now let us discuss every point by itself.
396
Acts 13:16-23
? Men and brethren. Because Paul knew that there were many bastardly sons of Abraham, or such as were grown out of kind, 798 he calleth the Jews to whom he speaketh by a double name. First, he calleth them brethren, having respect unto common kindred, notwithstanding he showeth therewithal that they shall be true Israelites if they fear God, and that even then they are likewise true hearers, because "the fear of the Lord is the beginning of wisdom. " In like sort he maketh the faithful attentive, and purchaseth audience among them, as if he should say, Seeing many boast that they are sons of Abraham, who were unworthy of such honor, show yourselves to be no bastardly seed. Let us learn by this that it is not a fault common to one age only, that good and sincere worshippers being mixed with hypocrites, have the name of the Church common among them. But we must have a great care hereof, that we be indeed that which we are called; which thing the true fear of Almighty God will bring to pass, and not the external profession alone.
17. The God of this people. This preface did witness that Paul did go about no new thing, which might lead away the people from the law of Moses. There is but one God, who is God of all nations; but he calleth him God of that people, to whom he had bound himself, and who was worshipped amongst the posterity of Abraham, amongst whom alone true and pure religion was to be found. To the same end tendeth that which is added immediately, He chose our fathers. For he testifieth by these words that he seeketh nothing less 799 than that they may fall away from the true and living God, who hath separated them from the residue of the world. Neither do I doubt but that he did more manifestly express that he did not preach to them an unknown or strange God, but the same who revealed himself long ago to their fathers; so that he doth briefly comprehend the sound knowledge of God, grounded in the law, that their faith, conceived out of the law and prophets, may continue firm.
Notwithstanding, he doth, in the mean season, commend and set forth the free love of God toward that people. For how came it to pass that only the children of Abraham were the Church and inheritance of God, save only because it pleased God to dissever them from other nations? For there was no worthiness to distinguish them; but the difference began at the love of God, wherewith he did freely love Abraham.
Of this free love of God, Moses doth oftentimes put the Jews to mind, as Deuteronomy 4:7, 8, 10, 14, 32, 34, and in other places; wherein God did set before us a mirror of his wonderful counsel, in that finding no excellence in Abraham, an obscure person and miserable idolater, he doth, notwithstanding, prefer him before all the world. Furthermore, this election was common to all the people, as was also circumcision, whereby God did adopt to himself the seed of Abraham; but there was also a more hidden election, whereby severing
? 798 "Degeneres," degenerate.
799 "Nihil se minus captare," that there is nothing he less desires.
397
Acts 13:16-23
? to himself a few of many children of Abraham, he did declare, that not all who came of the seed of Abraham according to the flesh are reckoned in the spiritual stock.
He did drive out a people. Paul teacheth that all those benefits which God bestowed af- terwards upon the Jews, did proceed and flow from that free favor which he did bear toward their fathers. For this was the cause that they were delivered by the wonderful power of God, and brought by his hand into the possession of the land of Canaan, after that he had driven out so many nations for their sake. For it is no small matter for the land to be deprived of her inhabitants, that she might receive strangers. This is the fountain and root of all good things whereunto Paul calleth us, that God chose the fathers. This was the reason and cause which moved God to so great patience, that he would not cast off that rebellious people, who should otherwise have destroyed themselves a thousand times with their own wicked- ness. Therefore, where the Scripture maketh mention that their sins were pardoned, it saith that God remembered his covenant. He saith that they were exalted, though they were strangers, that they may remember how worthy and gorgeous their deliverance was.
18. He suffered their manners. The compound verb hath greater force and grace in the Greek, whereby the mercifulness of God is expressed in suffering the people, whom he knew to be stubborn and disobedient. And Paul giveth us to understand again, that the election of God was the cause that his goodness did strive with the wickedness of the people. 800 Notwithstanding, we must note that God did so take pity upon his elect people, whilst that he will continue firm in his purpose, that he did, notwithstanding, sharply punish the rebel- lious and wicked. He spared the people indeed, so that he did not quite destroy them, as he might by good right; but he found also means that their wickedness might not remain un- punished. And so that of Isaiah was fulfilled,
"If the multitude shall be as the sand of the sea, a remnant shall be saved," (Isaiah 10:22. )
20. He gave them judges. Under this name the Scripture comprehendeth rulers and governors; and here is another testimony of the infinite goodness of God toward the Jews, in that he pardoned so many backslidings in them. For it is likely that Paul handled those things more at large, which Luke gathereth briefly. And we know what was the estate of the people during all that time, seeing that through untamed wantonness they did ever now and then shake off the yoke. They were often punished with most grievous plagues, yet so soon as they were once humbled, God delivered them from the tyranny of their enemies. So that he saved the body thereof alive, amidst many deaths, four whole ages and one-half. And hereby it appeareth how unworthy they were of the favor of God, which they did despise and reject so often, unless the constancy of the election had gotten the victory. For how is it that God is never wearied, but that he keepeth promise with those who are truce-breakers
? 800 "Sustinendo populo," in sustaining the people.
398
Acts 13:16-23
? an hundred times, save only because turning his eyes toward his Christ, he hath not suffered his covenant, grounded in him, to decay or perish?
21. Afterward they desire. And this change was all one as if they would quite and mani- festly overthrow the government which he had appointed, whereof God himself complaineth in Samuel, (1 Samuel 8:5, 7. ) But the stability of the election saved them from being punished as such madness did deserve; yea, the wicked and unlawful desire of the people was to God a new and incredible occasion to erect the kingdom whence Christ should afterward come. For how is it that the scepter came to the tribe of Judah, save only because the people were desirous to have a king? And assuredly the people dealt wickedly; but God, who knoweth how to use evil things well, turned that offense into safety. Whereas Saul was thrown down from the kingdom, it served to reprove the fault of the people, (1 Samuel 15:28,) but imme- diately when the kingdom is established in David's family the prophecy of Jacob was verified, (Genesis 49:10. )
22. I have found David, my servant. This title was not so much cited in praise of the person, as that Paul might make the Jews more attentive to receive Christ. For the Lord doth testify that his mind was thoroughly set upon David for no light cause, but he commandeth in him some singular thing; and by extolling him so highly, his intent is to lift up the minds of the faithful unto Christ in his person. The place is taken out of the fourscore and ninth Psalm, (Psalm 89:20. ) Only Paul putteth in that which is not there to be found, that David was the son of Isai, [Jesse,] which amplifieth the grace of God. For seeing that Isai [Jesse] was a breeder of cattle, it was a wonderful work of God to take the least of his sons from the sheepfolds, and to place him in the throne of the kingdom. By the word found, God meaneth that he had gotten such a man as he would. Not that David had brought to pass by his own travel and industry that he should meet God, being such a one, but the phrase is taken from the common custom of men.
But the question is, Seeing that David fell so grievously, how God giveth testimony of his continual obedience? We may answer two ways; for God had respect rather unto the continual course of his life, than unto every of his particular actions. Secondly, he did thus set him forth, not so much for his own merit as for his Christ's sake. Assuredly he had de- served, by one wicked fact, eternal destruction for him and his, and, so much as in him lay, the way of the blessing of God was shut up, that there might nothing but vipers' seed come of Bathsheba. But that so filthy a fact, in the death of Uriah, (2 Samuel 11:27) turneth to a contrary end by the wonderful counsel of God, because Solomon is born and cometh of that unlooked-for wedlock, which was full of treachery, and, finally, polluted with many spots. And though David sinned grievously, yet because he followed God all the course of his life, he is praised without exception, that he showed himself obedient to God in all things; though (as I have said before) the Spirit carrieth us into a farther thing; yea, the common calling of all the faithful in Christ, the head, is here depicted out to us.
399
23. According to promise. This clause doth also prove that which I have already said elsewhere, that in sending Christ, the Lord had respect only unto his own faithfulness and goodness; for he sent him because he had promised so to do. And as the promise doth testify that salvation was free, so it doth also purchase no small credit to the gospel; because it appeareth by this that Christ came not at a sudden, of whom there was never anything spoken; but that he who was promised from the beginning was now given in his time. But the promises which Luke here toucheth by the way are famous and well known. And they were so common among the Jews, that they called Christ commonly by no other name but the Son of David, (Matthew 22:42; Matthew 15:22. ) He saith that Jesus was raised up to Israel; because, though salvation belong to the whole world, yet was he first a minister of circum- cision to fulfill the promises made to the fathers, (Romans 15:8. ) He translated the Hebrew name Jesus into ? ? ? ? ? in Greek. So that he uttered one thing twice, and yet here is no su- perfluous repetition; because he meant to declare that Christ is indeed and doth perform that which the name given him by God, by the voice of the angel, doth import.
Acts 13:16-23
? ? 400
Acts 13:24-26
? ? Acts 13:24-26
? 24. After that John had preached, before the face of his entrance, the baptism of repentance to all the people of Israel. 25. And when John fulfilled his course, he said, Whom do ye think me to be? I am not. But, behold, he cometh after me whose shoe latchets I am not worthy to loose. 26. Men and brethren, children of the generation of Abraham, and those who among you fear God, to you is the word of this salvation sent.
? ? ? 24. We know what office John had, to wit, to prepare the way of the Lord. Therefore Paul bringeth in his testimony, that he may prove to the Jews that he preached no false Christ, but the true Christ of God, whom that most famous forerunner had before commen- ded; not that man's testimony is sufficient to prove so weighty a matter; but there was an- other respect to be had to John whom all men almost did think to be a prophet of God. Therefore hence cometh the authority of the testimony, that a crier sent from heaven, and no private man, speaketh of Christ. And Paul reciteth two things summarily concerning John, that he taught the baptism of repentance before Christ's coming. Secondly, that casting from him of his own accord the title and honor of the Messiah, he submitted himself to Christ.
The baptism of repentance. Baptism brought in contrary to the rite and custom of the law was a token of great alteration. For it was unlawful to renew anything before Christ's coming. The Jews had indeed in the law their baptisms or washings, which were also exercises of repentance, but John was the author of new and strange baptism, or rather the minister, who put them in hope of the restoring long looked-for and desired. When he calleth it the baptism of repentance he doth not exclude remission of sins, but he speaketh according to the circumstance of the place, because this baptism was a preparation unto the faith of Christ. And we must note the phrase, that he preached baptism. Whereby we are taught that the sacraments are then rightly administered, when doctrine is joined with the visible figure; for the mouth of the baptizer must not be dumb, because the sign is vain without doctrine.
25.
When John fulfilled his course. The second member of the testimony, that when John drew near to the end of his course he sent his disciples to Christ; for he had fashioned them before with the rudiment of baptism, and then he sent them to Christ (as they say) from hand to hand. And this interrogation, Whom do ye think me to be? is not a question of one that doubteth. For John reproveth and chideth the Jews, because they did falsely give to him the honor of the Messiah. Though it may be read in one text, I am not he whom you take me to be; yet the other reading is more usual, as it hath also greater force to refute the error. Furthermore, his testimony doth deserve greater credit, in that he doth willingly refuse the honor offered him, (which he might have taken to himself, not without commendations)
401
Acts 13:24-26
? and doth submit himself to another. There cannot, assuredly, be any suspicion of ambition, or of seeking after honor here, which may discredit his words.
Behold, he cometh; that is, he is about to come, the Hebrew phrase, which is common enough in the New Testament. Whereas he confesseth that he is unworthy to loose the latchets of Christ's shoes, it is a proverbial figure, whereby he abaseth himself so much as he can, lest his greatness darken Christ's glory; for he meant to do that faithfully which was given him in charge, that Christ alone might have the preeminence. Therefore he saith, that how great soever he be, yet he is nothing in respect of Christ. For though God's servants have their dignity, yet being compared to Christ, they must all be as nothing, that he alone may excel; as we see all stars vanish away, that they may give place to the brightness of the sun.
26. Men and brethren. Paul doth again prick forward the Jews to embrace Christ; for this ought to have raised no small study and attentiveness in their minds, when as they saw [heard] their salvation handled, and that the message of salvation was appointed properly for them. He calleth them children of Abraham not only for honor's sake, but that they may know that they be heirs of eternal life; and he speaketh them so fair that it might not grieve them to depart from the scribes and priests whom they worshipped, because they must needs receive Christ. Furthermore, we must remember that which I said before, though the gate of the kingdom of heaven were set open to the Gentiles, yet were not the Jews thrown down from their estate; but were counted the first-begotten in God's family; therefore is it that he saith, that salvation was sent to them, because they were first in order; yet because the carnal kindred was of itself of no great importance, and the ungodliness of many brake out, Paul speaketh specially unto the true worshippers of God, signifying that words were but vain, unless the fear of God reign in their hearts, which may receive them, and, receiving them, may foster them. We must note this title of the gospel, that it is called the word of salvation. Wherefore, their hardness must needs be great 801 whom it doth not allure with the sweetness that is in it; but though it be such naturally, yet is it made accidentally "the savor of death unto death" to the reprobate, (2 Corinthians 2:16. )
? ? 801 "Plusquam ferrea," more than that of iron.
402
Acts 13:27-31
? ? Acts 13:27-31
? 27. For those which dwelt in Jerusalem, and their rulers, seeing that they knew him not, neither the voices of the prophets which are read every Sabbath day; when they had con- demned him, they fulfilled them. 28. And when they found no cause of death in him, they desired Pilate that he would crucify him. 29. And after that they had fulfilled all things which were written of him, when they had taken him down from the tree, they put him in a tomb. 30. But God raised him up from the dead. 31. Who appeared many days to those which went up with him from Galilee to Jerusalem, who are his witnesses to the people.
? ? ? 27. He doth wisely, and in due time, prevent an offense which might have been a great hindrance to their faith, [men's faith. ] For Jerusalem was God's sanctuary, the king's seat, the fountain of truth, and the light of the whole world; but Christ was put to death there. Furthermore, nothing could seem more absurd to look to than to receive him who was cast out of the temple of God; and to seek the doctrine of salvation any where else than there whence God himself had testified it should come. Moreover, by believing in Christ, they seemed to make a departure from the Church; and, therefore, this one objection was strong enough to refute all Paul's sermon, Why dost thou force upon us, under color of God's covenant, a man whom the principal part of the holy people condemned? This objection doth Paul answer, lest it hinder the course of the gospel; and not that only, but he turneth it also to the contrary part; for seeing that the author of life was despised and rejected at Jerusalem, Paul exhorteth the men of Antioch, at least those who among them feared God, that they receive him so much the more joyfully; for this doth the causal word declare, as if he should have said, Seeing that Jerusalem knew not her good, it behoveth you to be the more awakened and inflamed, lest the same unthankfulness and forwardness be found in you.
But he useth another reason to remove the offense, to wit, that their ungodliness was so far from diminishing any whit of Christ's divine excellency, that it ought rather to serve to prove and establish the same, for whereby doth Christ better appear than because all that was fulfilled in him which had been foretold in the law and prophets? (Luke 24:25, 26. ) Furthermore, what got the enemies of Christ, save only that in him shined the plain truth of the Scripture? It must needs be that Christ should be rejected of the chief, for it was so foretold,
"The stone which the builders refused hath God made the head of the corner," (Psalm 118:22. )
Christ must needs have been condemned among the wicked, that he might acquit us before God; it was expedient that sins should be laid upon him, that he might make satisfac-
403
tion for the same; that he should be offered upon the cross, that the shadowish sacrifices of the law might cease; for even the Scripture contained these things, (Isaiah 53:4, 5; Daniel 9:26. )
Therefore, the more violently the captains of the people sought to extinguish Christ, they did in very deed prove him to be Christ, and the Lord did wonderfully deceive [frustrate] them, so that their obstinate impiety doth more edify the faith of the godly than destroy it. Of the same sort are almost all offenses which lead away weak and inconstant souls from Christ; for if they would thoroughly ponder the whole process of the work of God, there should be matter of confirmation where they faint. Therefore it cometh to pass, for the most part, that 802 we be troubled with offenses and stumbling-blocks, because, whilst we behold those things which belong to Christ with purblind eyes, 803 we imagine that to be black which is white; and we see how far Paul is from dissimulation, and how freely 804 he profes- seth the truth of the matter, that Christ was hated not only of the common sort, but also of the chief chieftains; and that he was not hissed at by a few, but oppressed by the wicked conspiracy of all the people. That was hard and hateful at the first conflict; but Paul opposeth a more strong engine, that God used them against their wills as a touchstone, whereby he might try his Son. Seeing that the gospel standeth in the same state at this day, let us not be ashamed, with Paul, to confess that the proud princes of the world, and those who bear the greatest sway in the Church, are the deadly enemies of Christ, seeing that doth rather turn to Christ's praise than reproach; for by this means is the Scripture fulfilled.
Seeing they knew him not. Though deliberate malice did enforce the rulers to oppress Christ, yet doth Paul truly impute it to ignorance, 805 because otherwise they would never have crucified the Lord of glory, (1 Corinthians 2:8. ) For the malice of the wicked is like to raging madness, and in seeing it doth not see. Undoubtedly, we need not doubt of this, that they were deprived of a sound mind and the light of the Spirit, who were not afraid to fight against God to their own destruction. Again, he hitteth them in the teeth with ignorance of the Scripture; and lest any should object that he speaketh of some dark and unknown manner; he addeth also, that he doth speak of no other prophecies than of those which are read every Sabbath day; as if he should say, that the oracles of Scripture are most plain and known to the most ignorant, and yet they knew them not. Thus doth Paul teach how mon- strous their unbelief was, that he may make the hearers loathe it; and by this example are we taught, that although the Lord appears to us by the Scripture, yet all men have not eyes.
802 "Nostra socordia," by our sluggishness.
803 "Torvis aut lusciosis," with stern or purblind eyes.
804 "Ingenue," ingenuously.
805 "Sicut alibi, quum dicit, absconditam esse mundi principibus evangelii sapientiam," as elsewhere, when
he says, That the wisdom of the gospel was hid from the princes of the world, omitted.
404
Acts 13:27-31
? ? Acts 13:27-31
? After that also the blockishness of the nation waxed more gross, as Paul saith elsewhere, that there is a veil put before their face, that they cannot see Moses when he is present, (2 Corinthians 3:15. ) In the mean season, we must note that we are recalled to the Scripture, lest the authority of great men deceive us, neither is there any cause why any man, inventing to himself a prejudice according to the wicked meaning of other men, should think that he is acquitted; for Paul exhorteth the men of Antioch to judge out of the Scripture against the visored governors of the Church; 806 for this cause is it given, that it may be read; and reading is not appointed in vain by the Lord; but that all godly men may thereby profit and judge what is right.
This they fulfilled. So that we see that not only creatures void of understanding, but even the very devil, and also the wicked, are subject to the power 807 of God, that he may execute by them that which with himself he hath decreed. The same had we in the third and fourth chapters, (Acts 3:23; Acts 4:28,) that when the enemies of Christ did most of all rage to destroy him, yet could they not obtain their purpose; but rather they brought that to pass with their own hands which God had in his counsel determined; which thing maketh not a little for commendation of God's truth, because he is not only of sufficient power to perform those things which he hath promised; but also those who go about to bring his counsels to nought do their endeavor to establish them, though it be against their will. For how should not the truth of God stand which the chiefest enemies are enforced to fulfill? Yet wisdom is necessary here, lest we join God and Satan together.
For the Jews are not therefore excusable, because they fulfilled the Scriptures; because we must consider their wicked will, and not the event, which they did not look for, yea, which ought to be counted a miracle. If we look into their work by itself, it is quite contrary to God; but as God doth, in the sun and other planets, by wonderful cunning, temper contrary motions, and such as strive among themselves, so he directeth the perverse endeavors of the wicked, by his secret power, unto another end than they thought upon and did desire, lest they should do any thing but that which he would. They, indeed, as touching themselves, do contrary to his will; but it falleth out according to the will of God after an incomprehens- ible manner. Forasmuch as this course is contrary to nature, no marvel if the wisdom of the flesh see it not. Therefore, it must be discerned with the eye of faith, or rather it must be reverenced; and those dogs who bark against it must be despised with their wantonness. 808
28. When as they found no cause of death. It was very pertinent to the matter that they should know that Christ was put to death guiltless, for we could not have been justified by his death, if he had suffered death for his own evil deeds; therefore it was requisite that he
? 806 "Larvatos Ecclesiae praesules," pretended prelates of the Church.
807 "Providentiae," the providence.
808 "Petulantla," petulance.
405
Acts 13:27-31
? should be guiltless, that his death might be a satisfaction for the sins of the world. And, un- doubtedly, I think that Paul did plainly declare that Pilate condemned Christ, not according to the office of a judge, but that he consented that he should be put to death after that he was overcome with the ungodly requests of the people; and also that the Jews were driven by lust, and not enforced by reason, to desire Christ's death. : For it stood him upon to terrify the hearers, that they might not couple themselves 809 to so wicked a fact. But Luke doth now in few words set down, after his common custom, those things which Paul did then more at large declare.
29. When they had fulfilled all things; to wit, which it pleased God should be done by them. For they did so handle Christ that there was nothing of the prophecies of the Scripture left unfulfilled. By this means is the stumbling-block (which the understanding of the flesh conceiveth by reason of the ignominy of the cross) taken away, that the Son of God was not laid open to the furious fury of the wicked; but he obeyed his fathers decree. Furthermore, it doth also in Scripture appear what condition was appointed for him in times past. Whereas he saith that Christ was buried by the same which had slain him, it seemeth contrary to the history of the gospel; but it may be that Luke did take the word buried indefinitely. And if it please you to refer it unto the same, it shall be synecdoche. For he was buried with Pilate's leave; and at the appointment and pleasure of the priests there were watchmen set to watch the grave. Therefore, though Joseph and Nicodemus did bury Christ, (Matthew 27:57,) that is ascribed improperly, and yet not absurdly, to the Jews; because it is not Paul's drift in this place to commend the good deed, but to prove Christ's resurrection; because God took him out of the grave whom his enemies had shut up there. Therefore he giveth us to understand that the body of Christ was not taken thence privily or by stealth, but that it was laid in a place both famous and known to the adversaries; and so, consequently, that even they were set to watch it; and yet for all this it was not found: whence we may gather the certainty of the resurrection.
30. God hath raised him up. The death of Christ was the salvation of the godly, yet joined with the resurrection; therefore doth Paul stand longer upon this second point. For he should never have persuaded his hearers that they were to seek salvation in Christ's death, unless the power of Almighty God had appeared in raising Christ from death.
31. After that he hath said that Christ came out of the grave, which was beset with the hired ministers of the adversaries, he addeth now that he appeared to many of the disciples, which bare faithful witness to the people. And he calleth them witnesses, either in respect of their office; because they were chosen for this purpose, as we have already said in the first chapter, (Acts 1:8;) or else declaring simply that they professed openly and freely that which they knew concerning Christ. Whereupon it followeth that the matter was made known
? 809 "Se adjungerent socios," join themselves as associates.
406
Acts 13:27-31
? openly 810 at Jerusalem. And the proof was not so light; because, in the fearful power of the enemies, who were ready and bent to resist, and did omit nothing, there were, notwithstand- ing, such as did openly affirm that Christ rose again, and were also such as saw that thing with their eyes; for if there had been any refutation in readiness, the scribes would not have neglected it.
? ? 810 "Probe fuisse testatem," was well attested.
407
Acts 13:32-37
? ? Acts 13:32-37
? 32. And we preach to you glad tidings, that the promise made to the fathers, 33. Hath God fulfilled to their children: having raised up Jesus, as it is written in the second Psalm, Thou art my Son, this day have I begotten thee. 34. And in that he hath raised him up from the dead, not to return hereafter to corruption, he hath said thus, I will give you the holy things of David. 35. Therefore he saith also in another place, Thou shalt not suffer thine Holy One to see corruption. 36. David, indeed, when he had served his time, by the counsel of God he fell on sleep, and was laid unto his fathers, and saw corruption. 37. But he whom God raised saw no corruption.
? ? ? 32. We preach to you glad tidings. He doth now challenge to himself the office and honor of an apostle, that he may be heard as a lawful minister of God. And he saith the sum of the embassage enjoined him is, that that is revealed and given in their time which was promised in times past. And in few words doth he comprehend many and great matters. First, he giveth them to understand that he bringeth in nothing which is new, or contrary to the law and prophets, but that he did reveal the fulfilling of that doctrine which they themselves did confess, and were persuaded to have been delivered by God. Whereupon it followeth that they cannot refuse that which he offereth them, but they shall break the cov- enant made with the fathers by God, so much as in them shall lie; secondly, he commandeth the faithfulness of God, because it doth now in very deed appear that there was nothing promised in times past unadvisedly or in vain; but he doth chiefly extol the greatness of the grace given at length in Christ. For we must note the comparison between them and the fathers, when he saith, that they had gotten that which was promised to the fathers. For the more liberally the grace of God is poured out upon them, the more filthy shall their unthank- fulness be, if they shall despise or loathe that inestimable good thing. For what else were this, but to cast down at their feet a treasure even reached out to them, that they might take hold thereof, and so consequently laid in their lap, the hope whereof was reverently embraced by the fathers, when it was showed them afar off, and which they did foster 811 during their whole life.
But some man may ask this question concerning those who lived under the law, whether even they were not made partakers of the promises? I answer, that there is such a society of the same grace among us which doth not hinder the long distance. But this was Paul's meaning, that their faith stood, as it were, in doubt until Christ appeared, in whom all the promises of God are yea and amen; as he teacheth, (2 Corinthians 1:19, 20. ) Therefore we be the heirs of the same kingdom of heaven, and partakers of the same spiritual good
? 811 "Patienter foverint," patiently foster.
408
Acts 13:32-37
? things, which God bestoweth upon his children; also, God gave to them some taste of his love in this life, as we taste him now. But Christ, who is the substance of all good things and of eternal life, was only promised to them, but he is given to us; and they desired him, as being far off; we enjoy him, being present.
33. To their children, namely, to us. It is certain that Paul speaketh of natural children, who had their beginning of the holy fathers, which we must therefore note, because certain brain-sick men, drawing all things unto allegories, dream that there is no respect to be had in this place of kindred, but only of faith. And with such an invention they make the holy covenant of God of none effect, where it is said,
"I will be thy God, and the God of thy seed," (Genesis 17:7. )
It is faith (say they) alone which maketh us the children of Abraham. But I say, on the other side, that even those who are born the children of Abraham according to the flesh, are also counted the spiritual children of God, unless they grow out of kind through unbelief 812 For the boughs be naturally holy, because they spring from a holy root, until they become profane through their own fault, (Romans 11:16. ) And assuredly it is Paul's drift to allure the Jews unto Christ; and that he may do this, they must be distinguished from the common sort by some privilege. And yet it followeth not thereupon (which these knaves do odiously object) that the grace of God is tied to the carnal seed; because, though the promise of life came by inheritance to the posterity of Abraham, yet many were deprived by their unbelief. Therefore faith is the cause, that of a great multitude only a few are counted children. And that is the double election whereof I spake before. The one common to the whole nation alike; because the first adoption of God containeth the whole family of Abraham. The other, which is restrained unto the secret counsel of God, and is at length established by faith, that it may be confirmed to men.
Therefore Paul doth well and truly affirm that that was performed to the Jews which God had promised to the fathers. For it was promised to them also, as Zacharias saith in his song, "The oath which he sware to our father Abraham, that he would give himself for us," etc. And yet the worthiness of that nation doth not hinder but that the grace of Christ may also spread itself throughout the whole world; because the first-begotten hath the first degree of honor, so that he doth, notwithstanding, leave the second place to his brethren. For in that after the old people were cast off, the possession of the church was left empty for strangers, it began to be a new occasion of gathering the Church of the Gentiles; but and if that people had stood in the faith, the Gentiles had been joined into the common society of honor.
? 812 "Nisi sua infidelitate degenerent. " unless they degenerate through their own infidelity.
409
Acts 13:32-37
? After that he had raised Christ. The word raised, in my judgment reacheth farther than it doth where it is shortly after repeated. For he doth not only say that Christ rose from the dead, but that he was appointed of God, and, as it were, brought to light by the hand of God, that he might fulfill the office of the Messiah, as the Scripture teacheth everywhere that kings and prophets are raised up. 813 For the word ? ? ? ? ? ? ? ? ? is sometimes taken in this sense: And this reason moveth me thus to think, because God, by sending his Son into the world, did fulfill his promise made to his servants in times past, by the effect itself.
Likeas, in the second Psalm. Though the Greek books, 814 agree in the number, yet we must not pass over that which Erasmus saith, that many of the old writers read the first Psalm. And it may be that Luke wrote so; for that which at this day is counted the second Psalm, might have been called the first not without reason, seeing that it is likely that the first Psalm was added instead of a proem by the scribes and priests, by whose industry the Psalms were gathered into one body. For the name of the author is not set to it, and it doth only exhort to meditate upon the law of God. But there is no great weight in that matter. 815 For this is the chiefest thing, that we know how properly and how well Paul applieth the testimony taken out of the Psalm unto the matter which he hath in hand. We do not deny that David, when he saw that he was on every side assailed by his enemies, and that they were of greater power and might than that he was able to resist them, doth set against them God's aid, who he knew was the author of his kingdom and reign. But forasmuch as he was a figure of the true Messiah, we know that those things were shadowed in his person, which do appertain, wholly and perfectly to the Messiah alone. And the text itself doth prove suf- ficiently that there is not only a simple and bare thanksgiving contained there, agreeable to David's kingdom, but it is a higher prophecy. For it is well known that David did in his life scarce taste of the hundredth part of the glory which is spoken of in this place, concerning which we have spoken more at large, chapter 4.
Now let us look higher into the words: Kings are indeed called sons of God, (Psalm 82:6. ) But seeing that God doth intend to prefer David before all other kings, and to exempt him out of the number of them, this title of honor is given to him principally above all other; not because so great honor resteth in his person, because by this means he should pass 816 the angels, as it is in the Epistle to the Hebrews, 1st chapter. Therefore he is thus gorgeously set out in respect of Christ, whose image he was, that God doth not take him for one of the common sort, or for some one of a great multitude, but he doth, as it were, acknowledge him to be his only begotten Son. The proof followeth, because God did beget him when he
? 813 "A Domino," by the Lord, omitted.
814 "Codices," manuscripts.
815 "Sed in ea re non est multum momenti," but the point is not of much importance.
