And when the
Gentiles
heard, they rejoiced, and glorified the word of the Lord; and they believed, as many as were ordained unto eternal life.
Calvin Commentary - Acts - b
821 And for this cause, when he speaketh of David's death, he maketh mention of the counsel of God, that we may know that corruption did not happen to him by chance, as if God had forgotten his promise; but that it came to pass by God's providence, that the faithful might know that the prophecy was to be referred unto another.
To sleep, and to be laid unto the fathers, are forms of speech so well known and so common, that they need no exposition.
? ? 821 "Cujus manu in ea, tanquam in statione, ad tempus locati sunt," by whose hand they are placed in it for a time, as at a station.
414
Acts 13:38-42
? ? Acts 13:38-42
? 38. Therefore, be it known unto you, 822 that through him remission of sins is promised to you: 39. And from all things, from which ye could not be justified in the law of Moses. 40. Whosoever believeth in this man is justified. 41. Therefore, take heed, lest that befall you which is said in the prophets; 42. Behold, ye despisers, and wonder, and vanish away; because I do a work in your days, a work which ye shall not believe, if a man tell it you.
? ? ? 38. Therefore, be it known unto you. After that he hath declared the mean whereby sal- vation is purchased through Christ, he doth now intreat of his office and power. And this is the principal point, to know what good things we have by the coming of Christ, and what we are to hope for at his hands. And although Luke setteth down in a word that Paul preached of the benefits of Christ, yet there is no cause why any man should doubt but that so great matters were handled weightily, and only according as their dignity did require. By this word, Be it known unto you, Paul meaneth that nothing should hinder them from knowing such an excellent and plain matter, save only sloth; and that, therefore, it was an absurd thing that those benefits of God should be hidden from the faithful which were offered by Christ. For he was sent with the shrill preaching of the gospel, which our faith ought to hear, that it may enter into the sure possession of his good things; for we must know what he is, that we may enjoy him truly. Forgiveness of sins is set first, whereby God doth reconcile us unto himself. That which God will have preached to all his people doth he show to be neces- sary for all men; for Paul speaketh not to one or two, but to all the Jews which were at Anti- och.
Therefore, we must first mark that we be all enemies to God through sin, (Colossians 2:13. ) Whereupon it followeth that we are all excluded from the kingdom of God, and are given over to eternal death, until God receive us to favor by the free forgiveness of sins. We must also note this, that God doth pardon to us our sins, and that he is reconciled through the Mediator, because like as without him there is no satisfaction, so neither is there any pardon or forgiveness of guiltiness. These be principles of our faith which are not learned in the schools of the philosophers, that all mankind is condemned and drowned in sin, that there is in us no righteousness which is able to reconcile us to God; that the only hope of salvation resteth in his mercy, whilst that he doth freely forgive us; and that those remain under the guilt which fly not unto Christ, and seek not forgiveness 823 in his death.
And from all things. He doth secretly prevent that which might seem contrary to the former doctrine. For look how many ceremonies of the law there were, so many exercises
? 822 "Viri fratres," brethren, omitted.
823 "Expiationem. . . peccati," expiation of sin.
415
Acts 13:38-42
? were there to obtain remission of sins. Therefore, the Jews might readily object, If he alone do reconcile God to us, our sins being done away, to what end serve so many washings and sacrifices, which we have hitherto used according to the prescript of the law? Therefore, lest the ceremonies of the law hinder the Jews, Paul teacheth that Christ doth that which they were not able to do. Not that Paul spake so briefly and compendiously, (for he did not hope that the Jews would at the first come unto Christ, casting from them suddenly the affiance which they had in the righteousness of the law;) but it was sufficient for Luke briefly to collect 824 the sum of those things which he then taught in just and due order. His meaning is, that the Mediator took away that let from the Jews wherein they did stick. The ceremonial law ought indeed to have been a schoolmaster to lead them by the hand unto Christ; all rites commanded by God were helps to help and further their faith; but as men use preposterously to corrupt the holy ordinances of God, they stop the way before themselves by their cere- monies, and they shut the gate of faith, that they could not come to Christ. They thought they had righteousness in sacrifices; that by washings was gotten true cleanness; that God was pleased with them so soon as they had ended their external pomp: in sum, forsaking the body, they laid hold upon vain shadows. God did indeed appoint no unprofitable or vain thing in the law; wherefore ceremonies were sure and undoubted testimonies of remis- sion of sins. For God did not lie in these words, Let the sinner do sacrifice, and his iniquity shall be purged. But as Christ was the end of the law, and the heavenly pattern of the taber- nacle, so the force and effect of all ceremonies did depend upon him; whereby it is proved that they were vain shadows, when he was set aside, (Hebrews 8:5. ) Now we see Paul's drift and purpose; to wit, that he meant to draw away the Jews from the false and perverse con- fidence which they reposed in the law; lest being puffed up, they should think that they had no need of Christ's help, or lest they should seek only external felicity in him.
Be justified in the law. This place doth plainly show what the word justified doth import in all other places where it is used; to wit, to be delivered and acquitted. There was mention made of remission of sins; Paul affirmeth that there is no other way whereby we can obtain the same but the grace of Christ. Lest any man should object that there be remedies to be found in the law, he answereth that there was in them no force. Therefore the sense is plain, that they cannot be justified from sin in the law, because the rites of the law were neither just nor lawful prices to remove guiltiness; they were nothing worth of themselves to deserve righteousness, neither were they sufficient recompenses to appease God. Certainly, it cannot be denied (but wickedly) that that justification annexed to remission of sins is, as it were, the means and way to obtain the same. For what else doth Paul go about but to confirm that saying, that our sins are forgiven us through the benefit of Christ, by answering contrary objections? And he proveth it, because neither satisfactions, neither all the rites of the law,
? 824 "Perstringere," glance at.
416
Acts 13:38-42
? call justify us from sin. Therefore he is justified by Christ, who is freely loosed from the guilt and judgment of eternal death to which he was subject. This is the righteousness of faith, whilst that God counteth us just, by not imputing our sins.
This only propriety of the word is sufficient to refute the cavils of the Papists, who hold that we are not justified by pardon or by free accepting, but by habit and infused righteous- ness. Therefore, let us not suffer them to rend in pieces unworthily and wickedly this text of Paul, when he saith that they are justified from all things, that we may be assured of re- mission of sins. And now we must know that the law of Moses is set against Christ, as the principal mean to obtain righteousness, if there had been any besides Christ. Paul disputeth, indeed, of ceremonies; but we must note that there was nothing omitted in them which might serve to purge sins and to appease God. Yet there was not one of all the ceremonies of the law which did not make man guilty, as a new handwriting; as Paul teacheth, Colossians 2:14. What then? Assuredly God meant to testify that men are justified by the death of his Son alone, because he made him sin for us who did [knew] no sin, that we might have righteousness in him, (2 Corinthians 5:21. ) Whereupon it followeth that whatsoever satis- factions are invented by men, they tend to rob Christ of his honor. In the law and in Christ signify as much as by the law and by Christ, according to the Hebrew phrase.
From all things. By this member is refuted the wicked invention of the Papists, who teach that only original sin and actual sins committed before baptism are clearly and freely forgiven by Christ, and that others are redeemed by satisfactions. But Paul saith plainly that we are justified from sins by Christ throughout the whole course of our life. For we must remember that the ceremonies [rites] of the law were committed to the Jews, that as well the profit as the use thereof might flourish daily in the Church; that is, that the Jews might indeed understand that their sacrifices and washings were not continually reiterated in vain. If the truth and substance of them be found in Christ, it followeth that there is no other satisfaction or sacrifice to put away sins but his death; otherwise there should be no analogy or proportion between this and the old figures. The Papists call us back unto repentance and the keys, as if the ceremonies of the law were not exercises to think upon repentance, and as if the power of the keys were not annexed unto them. But the faith of the godly was holpen by such helps, that they might fly unto the grace of the Mediator alone. Therefore, let this remain sure and certain that the righteousness which we have in Christ is not for one day or a moment, but it is everlasting, as the sacrifice of his death doth daily reconcile us to God.
39. Every one that believeth. Paul showeth how men obtain the righteousness of Christ; to wit, when they receive it by faith; and that which faith doth obtain is not obtained by any merits of works. Wherefore, Paul's opinion is plain, that we are justified by faith alone, which, notwithstanding the Papists oppugn [oppose] and strive against no less obstinately than bitterly, nevertheless, it is requisite that we know what the word believe doth import,
417
Acts 13:38-42
? which is made unsavory to the Papists through ignorance. There be also other benefits of Christ which we reap by faith; for when he regenerateth us by his Spirit, he restoreth in us the image of God; and after that the old man is crucified he fashioneth us unto newness of life. But it was enough for Luke to express this one thing, how men return into favor with God, from whom they be estranged by sin, because we may easily pass thence unto the residue.
40. Take heed that that come not upon you. Because he had to do with stiff-necked men, or at least there were diverse in the company which were stiff-necked (as if he meant with a hammer to soften their stubbornnesses) he addeth a chiding unto doctrine. For if the Jews had been obedient and willing to obey, undoubtedly he would have sought sweetly to allure them unto Christ. But it was either their sluggishness, or else their willfulness, that caused him to be more angry; like as all those must be cited to appear before God's judgment-seat who contemn the grace of Christ and the horrible judgment of eternal death must be de- nounced to those. He signifieth, indeed, that there is yet place left for repentance, when he willeth 825 them to take heed; yet, notwithstanding, he telleth them therewithal, that unless they beware in time, the horrible vengeance of God is not far off.
Which is said in the prophets. The place which is cited is taken out of the first chapter of Habakkuk, (Habakkuk 1:5;) but because all prophecies were gathered into one volume or body, Paul saith that it is written in the prophets.
41. And yet he doth not recite word for word the words of Habakkuk, which go thus, "Behold, ye Gentiles, and see and wonder, and be astonished; because a work shall be done in your days which no man shall believe when it shall be told him. " Paul saith, "Behold, ye despisers," that the Jews may know that the vengeance which was once brought upon their fathers is common to the despisers of the word; as if he should say, God doth at this day make no less account of his word, the contempt whereof he did once punish so sharply. Therefore, the prophet's denunciation doth appertain unto all ages, so that the despisers cannot hope that they can escape that vengeance now whereof others have tasted. They boasted of the temple; they vaunted that they were the people of God; being puffed up with wicked pride, they despised all threatenings. Therefore Paul putteth them in mind of that which God by his prophets doth threaten to the despisers.
A work in your days. The sense is, Those who refuse to believe the word of God shall feel his hand, that being at length with plagues convicted, they may know that he spake in earnest. It is a common proverb, that experience is the mistress of fools. So the Lord doth indeed punish the wicked, 826 that being tamed with miseries, they may begin to confess his power. And what manner [of] punishment doth he denounce? Because you (saith he)
? 825 "Hortatur," exhorteth.
826 "Re ipsa impios coarguit," convicts the wicked by the reality.
418
do not believe my word, I will show an example among you which no man will believe; by which words he meaneth, that he will punish them, so that the world shall be afraid to see it. For as rebellion against God is a detestable monster, so it is no marvel if of itself it beget monsters of punishments. Therefore, we must beware, lest, if we cease to give credence to God's word, we feel his hand more mighty than all our senses do comprehend, and even unto the astonying [astonishment] of all the whole world; and lest even we be made astounded through fear. Habakkuk prophesieth of the destruction brought upon them by the Chaldeans; but the punishment whereby God revenged the contempt of his gospel was more cruel, [severe. ] Therefore, let us accustom ourselves to fear God and reverently embrace his word, lest some such things befall us.
Acts 13:38-42
? ? 419
Acts 13:42-45
? ? Acts 13:42-45
? 42. And when the Jews were gone out of the synagogue, the Gentiles exhorted them that they would speak to them words between the Sabbaths. 827 43. And when the synagogue was dissolved, many of the Jews and religious proselytes followed Paul and Barnabas, who, talking with them, persuaded them to continue in the grace of God. 44. And when the Sabbath was come, almost the whole city was gathered to hear the word of God. 45. And when the Jews saw the multitudes, they were filled with indignation, and spake against those things which were spoken by Paul, contrarying [contradicting] them, and blasphem- ing them.
? ? ? 42. When they were gone out of the synagogue. It may be also read, out of the synagogue of the Jews, and peradventure more fitly. For it is likely that they were gone out before the multitude was dispersed; and that is gathered out of the text because Luke saith shortly after, that when the synagogue was dissolved certain of the Jews did follow Paul and Barnabas. Therefore, the sense is, that Paul and Barnabas went out whilst the Jews were yet assembled, and that they were then requested by the Gentiles to take some pains with them in the mean season.
43. And that afterward there came certain of the Jews and proselytes to Paul, being both desirous to learn, and also that they might make profession of their faith. When as the old interpreter and Erasmus did translate it the Sabbath following, they did not understand Luke's meaning. For seeing that he intreateth in this place of the Gentiles, I do not think that they choose a Sabbath wherein they may hear Paul and Barnabas. For that day was ap- pointed for the Jews, but the Gentiles had no less opportunity upon other days. Therefore, to what end should they defer their desire and prayers until the eighth day? Yea, rather they covet to hear Paul whilst he is at leisure, and is not occupied in teaching the Jews. So that the Lord doth not suffer them to be idle until the Sabbath come, offering unto them matter in the Gentiles, wherein they may exercise themselves.
42 They would speak words. I have translated it as it is in Luke, though the article ? ? may be taken for ? ? ? ? ? ? , as in some other places. Then the sense should be, that they were requested that they would that week intreat of the same things before the Gentiles. Further- more, whilst that the Gentiles do snatch greedily at every first opportunity, the Jews being quiet, 828 do neglect that which is set before them; only that certain of them join themselves to Paul and Barnabas. Luke expresseth the proselytes by name, who seeing they had embraced
? 827 "Intermedio Sabbatho," in the interval between the Sabbaths.
828 "Fastidio pleni," being full of disdain.
420
Acts 13:42-45
? the doctrine of the law, and did worship the God of Israel, were not puffed up with that pride which hindered the Jews, who made boast of their long stock and race.
43. Who speaking. The sense is doubtful. For it may be referred unto the Jews and proselytes, that they exhorted Paul and Barnabas that they should not faint, but stand stoutly in the grace of God. Neither did they want occasion; for they saw combats prepared for them; and that therefore they had need of invincible constancy to suffer and abide the brunts of the contrary faction. Wherefore that might very well agree, that being inflamed with a desire to go forward, they sought to encourage Paul and Barnabas to hold on. If you refer it unto Paul and Barnabas, the sense shall be this, that they did not reject those which came, but they entertained them courteously and gently, and confirmed and strengthened them, that they might persist in the grace which they had received. And this word grace doth first comprehend the faith of the gospel; secondly, those good things which come thence to us; or, that I may speak more briefly, the calling into the hope of eternal salvation.
44. And when the Sabbath came. The great assembly of the people doth prove that Paul and Barnabas loitered not between the Sabbaths, and they did not take pains with the Gentiles in vain; for the studies and desires of the people had been so prepared, that they all desired to know the whole matter more surely, which they did hope would be, if it should be discussed among the Jews. For we may guess that though they were allured with some sweet taste, yet were they not as yet thoroughly persuaded to receive the doctrine of the gospel without doubting, 829 but that they came into the synagogue in a quandary, 830 between hope and desire.
45. They were filled. It is no new matter for the rage of the wicked to be inflamed when the light of the gospel is set somewhat nearer; especially when they see the increase of sound doctrine, they break out with greater violence to resist. And it is to be doubted whether Luke do mean, by the word zeal, that they were moved with a certain wicked indignation, to set themselves against Paul and Barnabas, as ambition is the mother as well of envy as of all contention; or he take zeal for indignation conceived thereupon, because they did lament that the Gentiles were made equal with the people of God. For they counted this a very un- meet thing, that the holy treasure of doctrine, which was the proper inheritance of the chil- dren, should he, as it were, at all men's feet.
Gainsaying and blaspheming. They were so sore set upon resisting, that they brake out at length into blasphemy. And Satan doth for the most part drive the wicked unto such madness, that when they be overcome with reasons and discouraged, they wax harder and harder; and wittingly and willingly they spew out at length blasphemies against God and the truth. Wherefore we must take so much the more heed when as the truth of God is
? 829 "Sine controversia," without controversy.
830 "Suspensi," suspended.
421
Acts 13:42-45
? plainly set before us, lest, if we be carried away with a desire to speak against it, we fall straightway into that steep down. 831
? ? 831 "In illud praecipitium ruamus," we rush instantly over that precipice.
422
Acts 13:46-52
? ? Acts 13:46-52
? 46. And when Paul and Barnabas had taken liberty, [or boldness,] they said, It was neces- sary that we should. first preach the word of God to you. And after that ye reject it, and do not judge yourselves worthy of eternal life, behold, we turn unto the Gentiles. 47. For thus hath the Lord commanded us: I have made thee a light of the Gentiles, that thou mayest be the salvation unto the end of the earth. 48.
And when the Gentiles heard, they rejoiced, and glorified the word of the Lord; and they believed, as many as were ordained unto eternal life. 49. And the word of the Lord was spread abroad throughout the whole region. 50. And the Jews stirred certain religious and honest women, and the chief men of the city, and they raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51. And they shaked up the dust of their feet against them, and came to Iconium. 52. And the disciples were filled with joy and with the Holy Ghost.
? ? ? 46. When they had taken liberty. Luke showeth that the servants of Christ were so far from being discouraged with the stubbornness of the enemies, that they began, therefore, to inveigh against them afresh more freely. For though they had sharply pricked them, yet they did yet spare them a little; but now, when they see Christ obstinately rejected by them, they 832 excommunicate them and deprive them of the kingdom of God. And by this example are we taught that we must not use extreme severity, save only against those who are quite past hope. And the more bold the reprobate are to oppress the truth, the more courage ought we to take to ourselves. For the servants of God must be armed with invincible constancy of the Spirit, that they may never give place to the devil, nor to his ministers; as the Lord commandeth Jeremiah to encounter with the reprobate with a face of iron.
It was necessary. He accuseth them of unthankfulness, because, whereas they were chosen by God out of all people, that Christ might offer himself unto them, they refuse so great a benefit maliciously. And in the former member he setteth down the degree of honor and excellency whereunto God had exalted them; afterward followeth the upbraiding, because they do willingly cast from them so great grace; whereupon he concludeth that it is now time that the gospel be translated unto the Gentiles. In that he saith, that it was meet that it should first be preached to them, it doth properly appertain unto the time of Christ's kingdom. For under the law, before Christ was given, the Jews were not only the first, but alone. Therefore was it that Moses called them a priestly kingdom, and the peculiar people of God, (Exodus 19:5, 6. ) But the adoption of God rested then with them alone upon this condition, (the Gentiles being omitted,) that they should be preferred as yet before the Gentiles by the coming of Christ. For though Christ reconciled the world to his Father, yet they were former
? 832 "Vicissim," in their turn.
423
in order, who were already near unto God, and of his family. Therefore, that was the most lawful order, that the apostles should gather the Church first of the Jews, afterward of the Gentiles, as we saw in the first chapter, (Acts 1:18,) and in other places, so that the fellowship of the Gentiles did not take from the Jews the right of the first-begotten, but that they were always the chief in the Church of God. In this respect Paul saith, that the righteousness of God is made manifest in the gospel, first to the Jews, then to the Grecians, (Romans 1:16. ) Such greatness of grace which God vouchsafed to bestow upon them, doth exaggerate and increase the greatness of their sin, whilst that they reject that which is so mercifully offered unto them. Therefore he addeth that they give judgment of themselves, that they are unworthy of eternal life. For seeing that the rejecting of the gospel is the denial of the righteousness of God, we need no other judge to condemn the unbelievers.
And after that ye reject. Paul seemeth to reason unfitly. For, first it was not of necessity that the Jews should be excluded, that the Gentiles might be admitted unto the hope of sal- vation; secondly, this was more convenient, that, after the Jews had embraced the gospel, they should grant the second place to the Gentiles. And Paul speaketh in like sort as if they could not grow together into one body, and as if the gospel could not come unto the Gentiles unless it were rejected of the Jews. And now was he not ordained to be the apostle of the Gentiles before he found such stubbornness in the Jews? 833 I answer, that there is great force in the words we are turned For his meaning is, that he is now turned away from the Jews, that he may addict and give over himself wholly to the Gentiles. If they had remained in their degree such turning had not followed, but he should have drawn the Gentiles also with a continual course, after that the Jews were received into the bosom; and he should have embraced them both together, know, forasmuch as the Jews turn their backs, and withdraw themselves from his ministry, he cannot look upon them and the Gentiles both at once. Therefore, taking his leave of them, he is enforced to translate his care unto the Gentiles. Therefore, unless the Jews had estranged themselves from the Church, the calling of the Gentiles should have been such as is by the prophets described: "In that day shall seven strangers take hold of the cloak of a man that is a Jew, and shall say, we will walk with you; because God is with you. " But now the Gentiles are called after a new and accidental manner; because, when the Jews were rejected, they entered into the empty possession. They ought to have been gathered unto the Jews; but after that they fell away, and were driven out, they came in their place. So that their death was the life of the Gentiles, and the natural branches being cut off, the wild olives were ingrafted into the holy root, until God do at
833 "Cur ergo nunc demum ad gentes se convertit, quasi earurn vocatio ex electi populi infidelitate pendeat," why then does he now only turn to the Gentiles, as if their calling depended on the infidelity of the chosen people? omitted.
424
Acts 13:46-52
? ? Acts 13:46-52
? length restore them also unto life, being ingrafted into their former root, that the Israel of God being gathered together from all quarters may be saved.
47. As he hath commanded. The place is taken out of Isaiah, where, notwithstanding, God doth rather speak unto his Son than unto the apostles. But we must note, that many things which the Scripture attributeth to Christ do appertain unto his ministers. I say many things; not all things: for there be certain titles proper to the person of Christ, wherewith to adorn the ministers were wicked sacrilege. Christ is called our Righteousness, because he was the only purging sacrifice, 834 and hath reconciled the Father to us by his death, and did rise again afterward, that, having overcome death, he might purchase for us eternal life. Therefore the whole substance of our salvation is in Christ's person; but inasmuch as he worketh by his ministers, by resigning to them his office, he doth also impart with [to] them his titles. Of this sort is the preaching of the gospel. He alone was appointed by the Father to be our teacher; but he hath put in his place pastors and doctors, who speak, as it were, out of his mouth. So that the authority remaineth wholly to him, and he is nevertheless heard in his ministers. Therefore Paul doth fitly apply unto himself the testimony of Isaiah, where he intreateth of the preaching of the gospel.
I have made thee a light. It should seem that he speaketh in that place of such a calling of the Gentiles as doth not carry with it the casting off of the old people. For God doth rather associate strangers unto the Jews, who were before of the household. It is but a small matter, saith he, that thou be my minister in teaching Israel, because I have made thee a light to the Gentiles. God doth seem to begin his Church among the children of Abraham, and, that done, to reach out his hand to the Gentiles, that they may both make one Church by one consent of faith. But Paul doth in such sort cite the prophecy, as if it could not be fulfilled unless the Jews had been cast off. For he signifieth that the light of Christ was lighted to the Gentiles, after that they were cast into the darkness of death. I answer, that this cannot be necessarily proved out of the text, that Paul doth affirm that the Gentiles could not have been illuminated before the light of the Jews had been put out. For this may be the sense, Forasmuch as you have deprived yourselves of eternal life, there is no cause why ye should think that the grace of God is profaned, if, leaving you, we take care and charge of the Gentiles; for the Messiah is not given to you alone, but he is appointed to be the Savior of the whole world; as it is written, "I have made thee," etc. ; although, if you weigh the place of the prophet more thoroughly, you shall find the casting off of the old people included therein. For God pronounceth that he will be glorious and renowned in the ministry of Christ, though Israel be not gathered together. He addeth afterward, by way of exposition, that the power of Christ shall not be restrained unto one people only, because his light shall shed abroad his beams unto the farthest parts of the world unto salvation. It seemeth that
? 834 "Victima expiatrix," expiatory victim
425
Acts 13:46-52
? Paul noteth this occasion of calling the Gentiles, namely, because, seeing he found no matter to exercise himself in among the Jews, he gave himself wholly to the Gentiles. We must note this by the way, in the words of the prophet, that salvation is put after light, according to that saying of Christ,
"This is eternal life, to know thee, the true God," etc. (John 17:3. )
For if the knowledge of God alone bring to us salvation, it is likewise the only resurrection from destruction of eternal death, for us to be illuminated into the faith of Christ, after that we be delivered from the darkness of ignorance.
48. And when the Gentiles heard. The matter of the Gentiles' joy was this, [viz. ] when they heard that they were not called to salvation at a sudden, as if this had not been decreed before by God, but that that is now at length fulfilled which was foretold many years before. For doubtless it was small confirmation of their faith, because salvation was promised to them by the coming of Christ, whereby it did also come to pass that they did with more earnest desire and reverence embrace the gospel. To glorify the word of God may be ex- pounded two manner of ways, either that they did confess that it was true which was prophesied by Isaiah, or that they embraced the doctrine which was set before them with faith. Assuredly there is a full subscription noted out, because they dispute or doubt no longer, so soon as they saw that Paul had gotten the victory. And surely we do then honor the word of God as we ought, when we submit ourselves obediently to it by faith; as it cannot be more grievously blasphemed than when men refuse to believe it. And here we see how the Gentiles were not hindered, by that stubbornness which they saw in the Jews, from giving their name to Christ. With like courage 835 must we despise and tread under foot the pride of the wicked, when, by their obstinacy, they study to stop the way before us.
And they believed. This is an exposition of the member next going before, at least in my judgment. : For Luke showeth what manner [of] glory they gave to the word of God. And here we must note the restraint, [reservation,] when he saith that they believed, (but) not all in general, but those who were ordained unto life. And we need not doubt but that Luke calleth those ? ? ? ? ? ? ? ? ? ? ? , who were chosen by the free adoption of God. For it is a ridiculous cavil to refer this unto the affection of those which believed, as if those received the gospel whose minds were well-disposed. For this ordaining must be understood of the eternal counsel of God alone. Neither doth Luke say that they were ordained unto faith, but unto life; because the Lord doth predestinate his unto the inheritance of eternal life. And this place teacheth that faith dependeth upon God's election. And assuredly, seeing that the whole race of mankind is blind and stubborn, those diseases stick fast in our nature until they be redressed by the grace of the Spirit, and that redressing floweth from the fountain
? 835 "Animi magnitudine," magnanimity.
426
Acts 13:46-52
? of election alone. For in that of two which hear the same doctrine together, 836 the one showeth himself apt to be taught, the other continueth in his obstinacy. It is not, therefore, because they differ by nature, but because God doth lighten [illumine] the former, and doth not vouchsafe the other the like grace. We are, indeed, made the children of God by faith; as faith, as touching us, is the gate and the first beginning of salvation; but there is a higher respect of God. For he doth not begin to choose us after that we believe; but he sealeth his adoption, which was hidden in our hearts, by the gift of faith, that it may be manifest and sure. For if this be proper to the children of God alone to be his disciples, it followeth that it doth not appertain unto all the children of Adam in general. No marvel, therefore, if all do not receive the gospel; 837 because, though our heavenly Father inviteth all men unto the faith by the external voice of man, yet doth he not call effectually by his Spirit any save those whom he hath determined to save. Now, if God's election, whereby he ordaineth us unto life, be the cause of faith and salvation, there remaineth nothing for worthiness or merits.
Therefore, let us hold and mark that which Luke saith, that those were ordained before unto life, who, being in-grafted into the body of Christ by faith, do receive the earnest and pledge of their adoption in Christ. Whence we do also gather what force the preaching of the gospel hath of itself. For it doth not find faith in men, save only because God doth call those inwardly whom he hath chosen, and because he draweth those who were his own before unto Christ, (John 6:37. ) Also Luke teacheth in the same words, that it cannot be that any of the elect should perish. For he saith not that one or a few of the elect did believe, but so many as were elect. For though God's election 838 be unknown to us until we perceive it by faith, yet is it not doubtful or in suspense in his secret counsel; because he commendeth all those whom he counteth his to the safeguard and tuition of his Son, who will continue a faithful keeper even unto the end. Both members are necessary to be known. When election is placed above faith, there is no cause why men should challenge to themselves any thing in any part of their salvation. For if faith, wherein consisteth salvation, which is unto us a witness of the free adoption of God, which coupleth us to Christ, and maketh his life ours, whereby we possess God with his righteousness, and, finally, whereby we receive the grace of sanctification, be grounded without us in the eternal counsel of God; what good things so ever we have, we must needs acknowledge that we have received it of the grace of God, which doth prevent us of its own accord. Again, because many entangle themselves in doubtful and thorny imaginations, whilst that they seek for their salvation in the hidden counsel of God, let us learn that the election of God is therefore approved by faith, that our
? 836 "Promiscue," indiscriminately.
837 "Promiscue," indiscriminately.
838 "Adoptio," adoption.
427
Acts 13:46-52
? minds may be turned unto Christ as unto the pledge of election, and that they may seek no other certainty save that which is revealed to us in the gospel; I say, let this seal suffice us, that
"whosoever believeth in the only-begotten Son of God hath eternal life," (John 3:36. )
49. The word of the Lord was spread abroad. Luke doth in this place declare the proceed- ing 839 of the gospel; wherein appeareth how true the parable of Christ is, when he saith that it is like to leaven, (Luke 13:21. ) We heard before that there was great concourse of people, so that the seed of true doctrine was sown throughout the whole city. Luke saith now that it was spread farther, to wit, throughout the whole country.
50. Nevertheless, he declareth that that was done not without great pains and trouble. Therefore, the beginning of the calling of the Gentiles was joyful and prosperous, neither could Satan hinder the course of the grace of God; but in the mean season, it stood Paul and Barnabas upon (whom God had brought forth into the field 840 ) to strive. And we must mark what Luke saith, that the religious and honest women, together with the chief men of the city, were enforced to persecute the servants of Christ. For this was no small offense to the rude, and those who were as yet scarce begotten in Christ, when they saw all those men and women which were of any account or estimation set against Christ, and also whatsoever was praise-worthy according to men. A great multitude of men received Christ, but it was but the multitude and the offscourings of men. Against them were set the chief men of the city, who with their pomp did easily oppress the base and obscure multitude. That might also cause doctrine to be suspected, yea, to be hated, in that godly and honest matrons to look to were enemies to it. If wicked, ungodly, and mischievous men should have issued out of their taverns and dens; if companies of whores should break out of their brothel- house, it should be no reproach to the gospel; yea, rather the dignity thereof should thereby appear more plainly; but now, what may the weak think with themselves, but that the doctrine which hath such adversaries is not of God? Therefore it was expedient that not only the faithful, who were as yet weak, should be confirmed by the Lord, lest their faith should fall, but also that the hand should be reached out to Paul and Barnabas, lest, being discouraged, they should leave off.
And by this example the Lord meant to teach us that we must valiantly resist such lets; 841 and that we must beware lest the vain visors of virtue 842 do blind our eyes, so that we cannot see the glory of Christ which shineth in the gospel. For it is certain that all that virtue
? 839 "Progressum," the progress.
840 "Athletas in arenam," as wrestlers into the arena.
841 "Offendiculos," petty scandals.
842 "Inanes virtutum larvae. " empty masks or shows of virtue.
428
Acts 13:46-52
? and honesty which is in men is mere hypocrisy where they set themselves against. Christ; though it may be that those who are rashly carried against Christ for a time may afterwards repent. Notwithstanding, we must thus think with ourselves, that whatsoever fair show of holiness those bear who resist the gospel, they are neither endued with the perfect fear of God, neither are they any thing else but a vain shadow, how greatly soever they boast of their virtue. Neither is it without cause that Christ hath this title given him, that he revealeth the cogitations of many hearts, (Luke 2:35. )
Religious. And what manner [of] religion could that be where there was no reverence of the Word of God? We must note that there be four kinds of men: as there be few which worship God sincerely and from the heart, so there be few who openly profess the manifest and gross contempt of him. These be two sorts. And the more part is neither quite without religion, neither is it altogether void of the common worship of God; but yet, notwithstanding, whilst they do coldly, and, as it were, overfields 843 play with God, if they be thoroughly examined they be but profane; like as, at this day, the ungodliness of many is after a sort shrouded under ceremonies, and the reigned profession of the worship of God. So that in all ages there have been certain worshippers of God who have worshipped him like stage- players, 844 whose holiness did wholly consist in gestures and vain pomps. In Paul's time, even as at this day, a peculiar study of godliness was to be found in a few, whose religion, though it were impure, and their heart reigned, deceitful, and double, yet are they counted after a sort religious, in respect of their zeal. But hereby appeareth what account we may make of bare religion, which driveth headlong, through unadvised heat, the professors thereof, to resist the kingdom of God, and to oppress his glory. Furthermore, it is to be thought that though these matrons had not altogether given their name to Judaism, neither had they been nousled 845 in the doctrine of the law, yet were they half Jewesses, and that was the cause that they did so willingly take upon them the defense of the nation. For thus are women led about captive, being laden with sins, as Paul witnesseth.
51. When they had shaken of the dust of their feet. We may also gather, even by the commandment of Christ, (Matthew 10:14; Luke 9:5; 10:11,) that this was a token of cursing among the Jews. For it is not to be thought that Christ meant to have his [disciples] use an unknown sign, forasmuch as it was his purpose to terrify the gross and professed condemners of his doctrine. Furthermore, he meant by this means to declare that God doth so detest the wicked, that we must take meat heed that we have no fellowship with them, lest we be infected with their uncleanness. All the wicked are said, indeed, to pollute the ground whereon they tread; but the Lord did never command that any, save only the condemners of his word,
? 843 "Defunctorie," in a perfunctory manner.
844 "Histrionici Dei cultores," histrionic worshippers of God.
845 "Imbutae," imbued with.
429
should be so rejected with such execration. If any adulterer or whoremonger, if any perjured person, if any drunkard, 846 were to be excommunicate, this sign was not used. Therefore, it appeareth how intolerable the contempt of the word of God is in his sight; because, when as he commandeth that the dust of the feet be shaken off, it is as much as if he should pro- nounce that they are the bond-slaves of Satan, men past hope, and worthy to be banished 847 from off the earth. Wherefore, let this so great;, severity teach us to reverence the gospel. Also the ministers of the word are taught with how great ferventness of zeal they must maintain the majesty of the word, that they do not coldly dissemble and wink at the contempt thereof.
52. The disciples were filled with joy This member may be expounded two manner of ways; That they were filled with joy and the Spirit, by hypallage, thus, With joy of the Spirit, or (which is all one) with spiritual joy; because there is no quietness, peace, or joy of con- science, but it cometh of the Spirit of God, in which respect Paul saith that the kingdom of God is righteousness, peace, and joy in the Spirit, (Romans 14:17;) or that the word Spirit may contain under it other virtues and gifts. Yet this pleaseth me better, that they were filled with joy; because the grace of the Holy Spirit reigned in them, which alone doth so make us glad, truly and perfectly, that we are carried up above the whole world. For we must mark Luke's drift, that the faithful were so far from being troubled and shaken with those stum- bling-blocks, how great soever they were, with the reproach of their teachers, with the dis- quieting of the city, with terrors and threatenings, also with fear and dangers hanging over their heads, that they did with the loftiness of their faith despise valiantly the gorgeousness, as well of their reigned holiness as of their power. And assuredly, if our faith shall be well grounded in God, and shall be thoroughly rooted in his word; and, finally, if' it shall be well fortified with the aid of the Spirit as it, ought, it; shall nourish peace and joy spiritual in our minds, though all the world be in an uproar.
Acts 13:46-52
? ? ? ? 846 "Si quis homicida," if any murderer, omitted.
847 "Qui exterminentur," to be exterminated.
430
Indexes
Indexes
? 431
Genesis
1 1:13 1:14 3:19 4:13 8:22 11:7 17:7 17:7 17:7 17:7 22:9 22:10 22:17 22:18 23:9 35:7 46:27 49:10
Exodus
4:22 4:22 7:13 8:8 8:17 8:24 12:29 12:37 14:10 17:11 19:5 19:6 20:11 20:22 25 25:40 29:41 32:9 33:3 33:5
Leviticus
11:21
Numbers
6:27 12:6 28:2
Deuteronomy
4:7 4:8 4:10 4:14 4:32 4:34 7:3 10 10:8 13:3 18:15 18:15 29 30:6 30:12 32:9 32:43
Joshua
11:22 24:32
1 Samuel
1:3 8:5 8:7 15:28 16:14 24:9
2 Samuel
11:27 14:17 19:27 24:16
1 Kings
5:7 8:23 17:23
2 Kings
6:17
Job
1:12 2:7
Psalms
1 16:10 20:7 31:6 34:8 44:22 44:23 46:5 46:5 49:15 50:15 65:2 69:9 82:6 89:20 90:3 91:11 110:1 112:9 118:22 118:22 130:4 132:3 132:14
Proverbs
15:8 16:18 16:33
Isaiah
2:3 6:6 10:22 11:2 11:4 14:13 14:13 14:14 19:18 23:8 37:14 43:22 48:16 53:4 53:5 55:3 58:7 61:1 65:1 65:16 66:2 66:2 66:5 66:21
Jeremiah
4:2 17:24 31:34
Ezekiel
Index of Scripture References
? Index of Scripture References
432
1:4 11:19 11:19 20 20:18 32:40 33:7 37:4
Daniel
9:26 10:5 10:12
Hosea
14:2
Joel
2:29
Amos
5:25
Habakkuk
1:5
Malachi
4:4-6
Matthew
5:1 5:43 5:44 6:9 7:7 7:7 7:7 10:5 10:7 10:14 11:13 11:28 13:12 13:12 13:17 15:22 15:26 17:5 18:10 18:20 22:32 22:42 24 25:21 26:56 26:70 27:3 27:57 28:20 Mark
1:15 4 6:13 16:15 16:15 16:15 16:15 16:16 16:16 16:47
Luke
2:35 2:35 2:42 6:13 8:13 9:5 10:11 10:16 10:16 10:24 12:47 13:21 14:28 21 21:2 24:19 24:25 24:26 24:47 24:48
John
1:14 1:32 1:32 2 3:30 3:30 3:36 4:9 4:25 5 5:24 5:25 5:46 5:47 6:37 6:70 7 7:38 7:39 10 10:9 10:12 10:13 11:18 12 14:6 14:15 14:16 14:25 14:26 15:26 16:7 16:7 16:22 17:3 17:13 18:34 18:36 19:35 19:36 20:22 21:25
Acts
1:1-2 1:3-5 1:5 1:6-8 1:8 1:9-11 1:12-14 1:15-22 1:18 1:23-26 2 2:1-4 2:14-21 2:22-24 2:25-31 2:27 2:32-36 2:37-39 2:40-42 2:43-45 2:46-47 3:1-11 3:12-16 3:17-21 3:22-24 3:23 3:25-26 4 4:1-4 4:13-18 4:19-23 4:24-31 4:28 4:32 4:32-37 5:1-6 5:5 5:7-11 5:12-16 5:17-26 5:27-28 5:29-33 5:34-39 5:40-42 6:1-6 6:6 6:7-10 6:11-15 7 7 7:1-4 7:9-16 7:17-19 7:20-29 7:30-34 7:35-37 7:38-41 7:42-43 7:44-50 7:54-58 7:58-61 8:1-4 8:5-13 8:14-17 8:18-25 8:26-31 8:32-35 8:36-40 9:1-5 9:6-9 9:10-12 9:13-16 9:17-19 9:19-25 9:26-31 9:32-35 9:36-38 9:39-43 10:1-6 10:7-16 10:17-23 10:23-29 10:30-33 10:34-38 10:39-43 10:44-48 11:1-18 11:19-24 11:25-26 11:27-30 12:1-5 12:6-11 12:12-19 12:19-25 13:1-3 13:4-12 13:8 13:13-15 13:16-23 13:24-26 13:27-31 13:32-37 13:38-42 13:42-45 13:46-52 17:30 17:31 20:16 20:28 22:3 22:9
Romans
Index of Scripture References
?
? ? 821 "Cujus manu in ea, tanquam in statione, ad tempus locati sunt," by whose hand they are placed in it for a time, as at a station.
414
Acts 13:38-42
? ? Acts 13:38-42
? 38. Therefore, be it known unto you, 822 that through him remission of sins is promised to you: 39. And from all things, from which ye could not be justified in the law of Moses. 40. Whosoever believeth in this man is justified. 41. Therefore, take heed, lest that befall you which is said in the prophets; 42. Behold, ye despisers, and wonder, and vanish away; because I do a work in your days, a work which ye shall not believe, if a man tell it you.
? ? ? 38. Therefore, be it known unto you. After that he hath declared the mean whereby sal- vation is purchased through Christ, he doth now intreat of his office and power. And this is the principal point, to know what good things we have by the coming of Christ, and what we are to hope for at his hands. And although Luke setteth down in a word that Paul preached of the benefits of Christ, yet there is no cause why any man should doubt but that so great matters were handled weightily, and only according as their dignity did require. By this word, Be it known unto you, Paul meaneth that nothing should hinder them from knowing such an excellent and plain matter, save only sloth; and that, therefore, it was an absurd thing that those benefits of God should be hidden from the faithful which were offered by Christ. For he was sent with the shrill preaching of the gospel, which our faith ought to hear, that it may enter into the sure possession of his good things; for we must know what he is, that we may enjoy him truly. Forgiveness of sins is set first, whereby God doth reconcile us unto himself. That which God will have preached to all his people doth he show to be neces- sary for all men; for Paul speaketh not to one or two, but to all the Jews which were at Anti- och.
Therefore, we must first mark that we be all enemies to God through sin, (Colossians 2:13. ) Whereupon it followeth that we are all excluded from the kingdom of God, and are given over to eternal death, until God receive us to favor by the free forgiveness of sins. We must also note this, that God doth pardon to us our sins, and that he is reconciled through the Mediator, because like as without him there is no satisfaction, so neither is there any pardon or forgiveness of guiltiness. These be principles of our faith which are not learned in the schools of the philosophers, that all mankind is condemned and drowned in sin, that there is in us no righteousness which is able to reconcile us to God; that the only hope of salvation resteth in his mercy, whilst that he doth freely forgive us; and that those remain under the guilt which fly not unto Christ, and seek not forgiveness 823 in his death.
And from all things. He doth secretly prevent that which might seem contrary to the former doctrine. For look how many ceremonies of the law there were, so many exercises
? 822 "Viri fratres," brethren, omitted.
823 "Expiationem. . . peccati," expiation of sin.
415
Acts 13:38-42
? were there to obtain remission of sins. Therefore, the Jews might readily object, If he alone do reconcile God to us, our sins being done away, to what end serve so many washings and sacrifices, which we have hitherto used according to the prescript of the law? Therefore, lest the ceremonies of the law hinder the Jews, Paul teacheth that Christ doth that which they were not able to do. Not that Paul spake so briefly and compendiously, (for he did not hope that the Jews would at the first come unto Christ, casting from them suddenly the affiance which they had in the righteousness of the law;) but it was sufficient for Luke briefly to collect 824 the sum of those things which he then taught in just and due order. His meaning is, that the Mediator took away that let from the Jews wherein they did stick. The ceremonial law ought indeed to have been a schoolmaster to lead them by the hand unto Christ; all rites commanded by God were helps to help and further their faith; but as men use preposterously to corrupt the holy ordinances of God, they stop the way before themselves by their cere- monies, and they shut the gate of faith, that they could not come to Christ. They thought they had righteousness in sacrifices; that by washings was gotten true cleanness; that God was pleased with them so soon as they had ended their external pomp: in sum, forsaking the body, they laid hold upon vain shadows. God did indeed appoint no unprofitable or vain thing in the law; wherefore ceremonies were sure and undoubted testimonies of remis- sion of sins. For God did not lie in these words, Let the sinner do sacrifice, and his iniquity shall be purged. But as Christ was the end of the law, and the heavenly pattern of the taber- nacle, so the force and effect of all ceremonies did depend upon him; whereby it is proved that they were vain shadows, when he was set aside, (Hebrews 8:5. ) Now we see Paul's drift and purpose; to wit, that he meant to draw away the Jews from the false and perverse con- fidence which they reposed in the law; lest being puffed up, they should think that they had no need of Christ's help, or lest they should seek only external felicity in him.
Be justified in the law. This place doth plainly show what the word justified doth import in all other places where it is used; to wit, to be delivered and acquitted. There was mention made of remission of sins; Paul affirmeth that there is no other way whereby we can obtain the same but the grace of Christ. Lest any man should object that there be remedies to be found in the law, he answereth that there was in them no force. Therefore the sense is plain, that they cannot be justified from sin in the law, because the rites of the law were neither just nor lawful prices to remove guiltiness; they were nothing worth of themselves to deserve righteousness, neither were they sufficient recompenses to appease God. Certainly, it cannot be denied (but wickedly) that that justification annexed to remission of sins is, as it were, the means and way to obtain the same. For what else doth Paul go about but to confirm that saying, that our sins are forgiven us through the benefit of Christ, by answering contrary objections? And he proveth it, because neither satisfactions, neither all the rites of the law,
? 824 "Perstringere," glance at.
416
Acts 13:38-42
? call justify us from sin. Therefore he is justified by Christ, who is freely loosed from the guilt and judgment of eternal death to which he was subject. This is the righteousness of faith, whilst that God counteth us just, by not imputing our sins.
This only propriety of the word is sufficient to refute the cavils of the Papists, who hold that we are not justified by pardon or by free accepting, but by habit and infused righteous- ness. Therefore, let us not suffer them to rend in pieces unworthily and wickedly this text of Paul, when he saith that they are justified from all things, that we may be assured of re- mission of sins. And now we must know that the law of Moses is set against Christ, as the principal mean to obtain righteousness, if there had been any besides Christ. Paul disputeth, indeed, of ceremonies; but we must note that there was nothing omitted in them which might serve to purge sins and to appease God. Yet there was not one of all the ceremonies of the law which did not make man guilty, as a new handwriting; as Paul teacheth, Colossians 2:14. What then? Assuredly God meant to testify that men are justified by the death of his Son alone, because he made him sin for us who did [knew] no sin, that we might have righteousness in him, (2 Corinthians 5:21. ) Whereupon it followeth that whatsoever satis- factions are invented by men, they tend to rob Christ of his honor. In the law and in Christ signify as much as by the law and by Christ, according to the Hebrew phrase.
From all things. By this member is refuted the wicked invention of the Papists, who teach that only original sin and actual sins committed before baptism are clearly and freely forgiven by Christ, and that others are redeemed by satisfactions. But Paul saith plainly that we are justified from sins by Christ throughout the whole course of our life. For we must remember that the ceremonies [rites] of the law were committed to the Jews, that as well the profit as the use thereof might flourish daily in the Church; that is, that the Jews might indeed understand that their sacrifices and washings were not continually reiterated in vain. If the truth and substance of them be found in Christ, it followeth that there is no other satisfaction or sacrifice to put away sins but his death; otherwise there should be no analogy or proportion between this and the old figures. The Papists call us back unto repentance and the keys, as if the ceremonies of the law were not exercises to think upon repentance, and as if the power of the keys were not annexed unto them. But the faith of the godly was holpen by such helps, that they might fly unto the grace of the Mediator alone. Therefore, let this remain sure and certain that the righteousness which we have in Christ is not for one day or a moment, but it is everlasting, as the sacrifice of his death doth daily reconcile us to God.
39. Every one that believeth. Paul showeth how men obtain the righteousness of Christ; to wit, when they receive it by faith; and that which faith doth obtain is not obtained by any merits of works. Wherefore, Paul's opinion is plain, that we are justified by faith alone, which, notwithstanding the Papists oppugn [oppose] and strive against no less obstinately than bitterly, nevertheless, it is requisite that we know what the word believe doth import,
417
Acts 13:38-42
? which is made unsavory to the Papists through ignorance. There be also other benefits of Christ which we reap by faith; for when he regenerateth us by his Spirit, he restoreth in us the image of God; and after that the old man is crucified he fashioneth us unto newness of life. But it was enough for Luke to express this one thing, how men return into favor with God, from whom they be estranged by sin, because we may easily pass thence unto the residue.
40. Take heed that that come not upon you. Because he had to do with stiff-necked men, or at least there were diverse in the company which were stiff-necked (as if he meant with a hammer to soften their stubbornnesses) he addeth a chiding unto doctrine. For if the Jews had been obedient and willing to obey, undoubtedly he would have sought sweetly to allure them unto Christ. But it was either their sluggishness, or else their willfulness, that caused him to be more angry; like as all those must be cited to appear before God's judgment-seat who contemn the grace of Christ and the horrible judgment of eternal death must be de- nounced to those. He signifieth, indeed, that there is yet place left for repentance, when he willeth 825 them to take heed; yet, notwithstanding, he telleth them therewithal, that unless they beware in time, the horrible vengeance of God is not far off.
Which is said in the prophets. The place which is cited is taken out of the first chapter of Habakkuk, (Habakkuk 1:5;) but because all prophecies were gathered into one volume or body, Paul saith that it is written in the prophets.
41. And yet he doth not recite word for word the words of Habakkuk, which go thus, "Behold, ye Gentiles, and see and wonder, and be astonished; because a work shall be done in your days which no man shall believe when it shall be told him. " Paul saith, "Behold, ye despisers," that the Jews may know that the vengeance which was once brought upon their fathers is common to the despisers of the word; as if he should say, God doth at this day make no less account of his word, the contempt whereof he did once punish so sharply. Therefore, the prophet's denunciation doth appertain unto all ages, so that the despisers cannot hope that they can escape that vengeance now whereof others have tasted. They boasted of the temple; they vaunted that they were the people of God; being puffed up with wicked pride, they despised all threatenings. Therefore Paul putteth them in mind of that which God by his prophets doth threaten to the despisers.
A work in your days. The sense is, Those who refuse to believe the word of God shall feel his hand, that being at length with plagues convicted, they may know that he spake in earnest. It is a common proverb, that experience is the mistress of fools. So the Lord doth indeed punish the wicked, 826 that being tamed with miseries, they may begin to confess his power. And what manner [of] punishment doth he denounce? Because you (saith he)
? 825 "Hortatur," exhorteth.
826 "Re ipsa impios coarguit," convicts the wicked by the reality.
418
do not believe my word, I will show an example among you which no man will believe; by which words he meaneth, that he will punish them, so that the world shall be afraid to see it. For as rebellion against God is a detestable monster, so it is no marvel if of itself it beget monsters of punishments. Therefore, we must beware, lest, if we cease to give credence to God's word, we feel his hand more mighty than all our senses do comprehend, and even unto the astonying [astonishment] of all the whole world; and lest even we be made astounded through fear. Habakkuk prophesieth of the destruction brought upon them by the Chaldeans; but the punishment whereby God revenged the contempt of his gospel was more cruel, [severe. ] Therefore, let us accustom ourselves to fear God and reverently embrace his word, lest some such things befall us.
Acts 13:38-42
? ? 419
Acts 13:42-45
? ? Acts 13:42-45
? 42. And when the Jews were gone out of the synagogue, the Gentiles exhorted them that they would speak to them words between the Sabbaths. 827 43. And when the synagogue was dissolved, many of the Jews and religious proselytes followed Paul and Barnabas, who, talking with them, persuaded them to continue in the grace of God. 44. And when the Sabbath was come, almost the whole city was gathered to hear the word of God. 45. And when the Jews saw the multitudes, they were filled with indignation, and spake against those things which were spoken by Paul, contrarying [contradicting] them, and blasphem- ing them.
? ? ? 42. When they were gone out of the synagogue. It may be also read, out of the synagogue of the Jews, and peradventure more fitly. For it is likely that they were gone out before the multitude was dispersed; and that is gathered out of the text because Luke saith shortly after, that when the synagogue was dissolved certain of the Jews did follow Paul and Barnabas. Therefore, the sense is, that Paul and Barnabas went out whilst the Jews were yet assembled, and that they were then requested by the Gentiles to take some pains with them in the mean season.
43. And that afterward there came certain of the Jews and proselytes to Paul, being both desirous to learn, and also that they might make profession of their faith. When as the old interpreter and Erasmus did translate it the Sabbath following, they did not understand Luke's meaning. For seeing that he intreateth in this place of the Gentiles, I do not think that they choose a Sabbath wherein they may hear Paul and Barnabas. For that day was ap- pointed for the Jews, but the Gentiles had no less opportunity upon other days. Therefore, to what end should they defer their desire and prayers until the eighth day? Yea, rather they covet to hear Paul whilst he is at leisure, and is not occupied in teaching the Jews. So that the Lord doth not suffer them to be idle until the Sabbath come, offering unto them matter in the Gentiles, wherein they may exercise themselves.
42 They would speak words. I have translated it as it is in Luke, though the article ? ? may be taken for ? ? ? ? ? ? , as in some other places. Then the sense should be, that they were requested that they would that week intreat of the same things before the Gentiles. Further- more, whilst that the Gentiles do snatch greedily at every first opportunity, the Jews being quiet, 828 do neglect that which is set before them; only that certain of them join themselves to Paul and Barnabas. Luke expresseth the proselytes by name, who seeing they had embraced
? 827 "Intermedio Sabbatho," in the interval between the Sabbaths.
828 "Fastidio pleni," being full of disdain.
420
Acts 13:42-45
? the doctrine of the law, and did worship the God of Israel, were not puffed up with that pride which hindered the Jews, who made boast of their long stock and race.
43. Who speaking. The sense is doubtful. For it may be referred unto the Jews and proselytes, that they exhorted Paul and Barnabas that they should not faint, but stand stoutly in the grace of God. Neither did they want occasion; for they saw combats prepared for them; and that therefore they had need of invincible constancy to suffer and abide the brunts of the contrary faction. Wherefore that might very well agree, that being inflamed with a desire to go forward, they sought to encourage Paul and Barnabas to hold on. If you refer it unto Paul and Barnabas, the sense shall be this, that they did not reject those which came, but they entertained them courteously and gently, and confirmed and strengthened them, that they might persist in the grace which they had received. And this word grace doth first comprehend the faith of the gospel; secondly, those good things which come thence to us; or, that I may speak more briefly, the calling into the hope of eternal salvation.
44. And when the Sabbath came. The great assembly of the people doth prove that Paul and Barnabas loitered not between the Sabbaths, and they did not take pains with the Gentiles in vain; for the studies and desires of the people had been so prepared, that they all desired to know the whole matter more surely, which they did hope would be, if it should be discussed among the Jews. For we may guess that though they were allured with some sweet taste, yet were they not as yet thoroughly persuaded to receive the doctrine of the gospel without doubting, 829 but that they came into the synagogue in a quandary, 830 between hope and desire.
45. They were filled. It is no new matter for the rage of the wicked to be inflamed when the light of the gospel is set somewhat nearer; especially when they see the increase of sound doctrine, they break out with greater violence to resist. And it is to be doubted whether Luke do mean, by the word zeal, that they were moved with a certain wicked indignation, to set themselves against Paul and Barnabas, as ambition is the mother as well of envy as of all contention; or he take zeal for indignation conceived thereupon, because they did lament that the Gentiles were made equal with the people of God. For they counted this a very un- meet thing, that the holy treasure of doctrine, which was the proper inheritance of the chil- dren, should he, as it were, at all men's feet.
Gainsaying and blaspheming. They were so sore set upon resisting, that they brake out at length into blasphemy. And Satan doth for the most part drive the wicked unto such madness, that when they be overcome with reasons and discouraged, they wax harder and harder; and wittingly and willingly they spew out at length blasphemies against God and the truth. Wherefore we must take so much the more heed when as the truth of God is
? 829 "Sine controversia," without controversy.
830 "Suspensi," suspended.
421
Acts 13:42-45
? plainly set before us, lest, if we be carried away with a desire to speak against it, we fall straightway into that steep down. 831
? ? 831 "In illud praecipitium ruamus," we rush instantly over that precipice.
422
Acts 13:46-52
? ? Acts 13:46-52
? 46. And when Paul and Barnabas had taken liberty, [or boldness,] they said, It was neces- sary that we should. first preach the word of God to you. And after that ye reject it, and do not judge yourselves worthy of eternal life, behold, we turn unto the Gentiles. 47. For thus hath the Lord commanded us: I have made thee a light of the Gentiles, that thou mayest be the salvation unto the end of the earth. 48.
And when the Gentiles heard, they rejoiced, and glorified the word of the Lord; and they believed, as many as were ordained unto eternal life. 49. And the word of the Lord was spread abroad throughout the whole region. 50. And the Jews stirred certain religious and honest women, and the chief men of the city, and they raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51. And they shaked up the dust of their feet against them, and came to Iconium. 52. And the disciples were filled with joy and with the Holy Ghost.
? ? ? 46. When they had taken liberty. Luke showeth that the servants of Christ were so far from being discouraged with the stubbornness of the enemies, that they began, therefore, to inveigh against them afresh more freely. For though they had sharply pricked them, yet they did yet spare them a little; but now, when they see Christ obstinately rejected by them, they 832 excommunicate them and deprive them of the kingdom of God. And by this example are we taught that we must not use extreme severity, save only against those who are quite past hope. And the more bold the reprobate are to oppress the truth, the more courage ought we to take to ourselves. For the servants of God must be armed with invincible constancy of the Spirit, that they may never give place to the devil, nor to his ministers; as the Lord commandeth Jeremiah to encounter with the reprobate with a face of iron.
It was necessary. He accuseth them of unthankfulness, because, whereas they were chosen by God out of all people, that Christ might offer himself unto them, they refuse so great a benefit maliciously. And in the former member he setteth down the degree of honor and excellency whereunto God had exalted them; afterward followeth the upbraiding, because they do willingly cast from them so great grace; whereupon he concludeth that it is now time that the gospel be translated unto the Gentiles. In that he saith, that it was meet that it should first be preached to them, it doth properly appertain unto the time of Christ's kingdom. For under the law, before Christ was given, the Jews were not only the first, but alone. Therefore was it that Moses called them a priestly kingdom, and the peculiar people of God, (Exodus 19:5, 6. ) But the adoption of God rested then with them alone upon this condition, (the Gentiles being omitted,) that they should be preferred as yet before the Gentiles by the coming of Christ. For though Christ reconciled the world to his Father, yet they were former
? 832 "Vicissim," in their turn.
423
in order, who were already near unto God, and of his family. Therefore, that was the most lawful order, that the apostles should gather the Church first of the Jews, afterward of the Gentiles, as we saw in the first chapter, (Acts 1:18,) and in other places, so that the fellowship of the Gentiles did not take from the Jews the right of the first-begotten, but that they were always the chief in the Church of God. In this respect Paul saith, that the righteousness of God is made manifest in the gospel, first to the Jews, then to the Grecians, (Romans 1:16. ) Such greatness of grace which God vouchsafed to bestow upon them, doth exaggerate and increase the greatness of their sin, whilst that they reject that which is so mercifully offered unto them. Therefore he addeth that they give judgment of themselves, that they are unworthy of eternal life. For seeing that the rejecting of the gospel is the denial of the righteousness of God, we need no other judge to condemn the unbelievers.
And after that ye reject. Paul seemeth to reason unfitly. For, first it was not of necessity that the Jews should be excluded, that the Gentiles might be admitted unto the hope of sal- vation; secondly, this was more convenient, that, after the Jews had embraced the gospel, they should grant the second place to the Gentiles. And Paul speaketh in like sort as if they could not grow together into one body, and as if the gospel could not come unto the Gentiles unless it were rejected of the Jews. And now was he not ordained to be the apostle of the Gentiles before he found such stubbornness in the Jews? 833 I answer, that there is great force in the words we are turned For his meaning is, that he is now turned away from the Jews, that he may addict and give over himself wholly to the Gentiles. If they had remained in their degree such turning had not followed, but he should have drawn the Gentiles also with a continual course, after that the Jews were received into the bosom; and he should have embraced them both together, know, forasmuch as the Jews turn their backs, and withdraw themselves from his ministry, he cannot look upon them and the Gentiles both at once. Therefore, taking his leave of them, he is enforced to translate his care unto the Gentiles. Therefore, unless the Jews had estranged themselves from the Church, the calling of the Gentiles should have been such as is by the prophets described: "In that day shall seven strangers take hold of the cloak of a man that is a Jew, and shall say, we will walk with you; because God is with you. " But now the Gentiles are called after a new and accidental manner; because, when the Jews were rejected, they entered into the empty possession. They ought to have been gathered unto the Jews; but after that they fell away, and were driven out, they came in their place. So that their death was the life of the Gentiles, and the natural branches being cut off, the wild olives were ingrafted into the holy root, until God do at
833 "Cur ergo nunc demum ad gentes se convertit, quasi earurn vocatio ex electi populi infidelitate pendeat," why then does he now only turn to the Gentiles, as if their calling depended on the infidelity of the chosen people? omitted.
424
Acts 13:46-52
? ? Acts 13:46-52
? length restore them also unto life, being ingrafted into their former root, that the Israel of God being gathered together from all quarters may be saved.
47. As he hath commanded. The place is taken out of Isaiah, where, notwithstanding, God doth rather speak unto his Son than unto the apostles. But we must note, that many things which the Scripture attributeth to Christ do appertain unto his ministers. I say many things; not all things: for there be certain titles proper to the person of Christ, wherewith to adorn the ministers were wicked sacrilege. Christ is called our Righteousness, because he was the only purging sacrifice, 834 and hath reconciled the Father to us by his death, and did rise again afterward, that, having overcome death, he might purchase for us eternal life. Therefore the whole substance of our salvation is in Christ's person; but inasmuch as he worketh by his ministers, by resigning to them his office, he doth also impart with [to] them his titles. Of this sort is the preaching of the gospel. He alone was appointed by the Father to be our teacher; but he hath put in his place pastors and doctors, who speak, as it were, out of his mouth. So that the authority remaineth wholly to him, and he is nevertheless heard in his ministers. Therefore Paul doth fitly apply unto himself the testimony of Isaiah, where he intreateth of the preaching of the gospel.
I have made thee a light. It should seem that he speaketh in that place of such a calling of the Gentiles as doth not carry with it the casting off of the old people. For God doth rather associate strangers unto the Jews, who were before of the household. It is but a small matter, saith he, that thou be my minister in teaching Israel, because I have made thee a light to the Gentiles. God doth seem to begin his Church among the children of Abraham, and, that done, to reach out his hand to the Gentiles, that they may both make one Church by one consent of faith. But Paul doth in such sort cite the prophecy, as if it could not be fulfilled unless the Jews had been cast off. For he signifieth that the light of Christ was lighted to the Gentiles, after that they were cast into the darkness of death. I answer, that this cannot be necessarily proved out of the text, that Paul doth affirm that the Gentiles could not have been illuminated before the light of the Jews had been put out. For this may be the sense, Forasmuch as you have deprived yourselves of eternal life, there is no cause why ye should think that the grace of God is profaned, if, leaving you, we take care and charge of the Gentiles; for the Messiah is not given to you alone, but he is appointed to be the Savior of the whole world; as it is written, "I have made thee," etc. ; although, if you weigh the place of the prophet more thoroughly, you shall find the casting off of the old people included therein. For God pronounceth that he will be glorious and renowned in the ministry of Christ, though Israel be not gathered together. He addeth afterward, by way of exposition, that the power of Christ shall not be restrained unto one people only, because his light shall shed abroad his beams unto the farthest parts of the world unto salvation. It seemeth that
? 834 "Victima expiatrix," expiatory victim
425
Acts 13:46-52
? Paul noteth this occasion of calling the Gentiles, namely, because, seeing he found no matter to exercise himself in among the Jews, he gave himself wholly to the Gentiles. We must note this by the way, in the words of the prophet, that salvation is put after light, according to that saying of Christ,
"This is eternal life, to know thee, the true God," etc. (John 17:3. )
For if the knowledge of God alone bring to us salvation, it is likewise the only resurrection from destruction of eternal death, for us to be illuminated into the faith of Christ, after that we be delivered from the darkness of ignorance.
48. And when the Gentiles heard. The matter of the Gentiles' joy was this, [viz. ] when they heard that they were not called to salvation at a sudden, as if this had not been decreed before by God, but that that is now at length fulfilled which was foretold many years before. For doubtless it was small confirmation of their faith, because salvation was promised to them by the coming of Christ, whereby it did also come to pass that they did with more earnest desire and reverence embrace the gospel. To glorify the word of God may be ex- pounded two manner of ways, either that they did confess that it was true which was prophesied by Isaiah, or that they embraced the doctrine which was set before them with faith. Assuredly there is a full subscription noted out, because they dispute or doubt no longer, so soon as they saw that Paul had gotten the victory. And surely we do then honor the word of God as we ought, when we submit ourselves obediently to it by faith; as it cannot be more grievously blasphemed than when men refuse to believe it. And here we see how the Gentiles were not hindered, by that stubbornness which they saw in the Jews, from giving their name to Christ. With like courage 835 must we despise and tread under foot the pride of the wicked, when, by their obstinacy, they study to stop the way before us.
And they believed. This is an exposition of the member next going before, at least in my judgment. : For Luke showeth what manner [of] glory they gave to the word of God. And here we must note the restraint, [reservation,] when he saith that they believed, (but) not all in general, but those who were ordained unto life. And we need not doubt but that Luke calleth those ? ? ? ? ? ? ? ? ? ? ? , who were chosen by the free adoption of God. For it is a ridiculous cavil to refer this unto the affection of those which believed, as if those received the gospel whose minds were well-disposed. For this ordaining must be understood of the eternal counsel of God alone. Neither doth Luke say that they were ordained unto faith, but unto life; because the Lord doth predestinate his unto the inheritance of eternal life. And this place teacheth that faith dependeth upon God's election. And assuredly, seeing that the whole race of mankind is blind and stubborn, those diseases stick fast in our nature until they be redressed by the grace of the Spirit, and that redressing floweth from the fountain
? 835 "Animi magnitudine," magnanimity.
426
Acts 13:46-52
? of election alone. For in that of two which hear the same doctrine together, 836 the one showeth himself apt to be taught, the other continueth in his obstinacy. It is not, therefore, because they differ by nature, but because God doth lighten [illumine] the former, and doth not vouchsafe the other the like grace. We are, indeed, made the children of God by faith; as faith, as touching us, is the gate and the first beginning of salvation; but there is a higher respect of God. For he doth not begin to choose us after that we believe; but he sealeth his adoption, which was hidden in our hearts, by the gift of faith, that it may be manifest and sure. For if this be proper to the children of God alone to be his disciples, it followeth that it doth not appertain unto all the children of Adam in general. No marvel, therefore, if all do not receive the gospel; 837 because, though our heavenly Father inviteth all men unto the faith by the external voice of man, yet doth he not call effectually by his Spirit any save those whom he hath determined to save. Now, if God's election, whereby he ordaineth us unto life, be the cause of faith and salvation, there remaineth nothing for worthiness or merits.
Therefore, let us hold and mark that which Luke saith, that those were ordained before unto life, who, being in-grafted into the body of Christ by faith, do receive the earnest and pledge of their adoption in Christ. Whence we do also gather what force the preaching of the gospel hath of itself. For it doth not find faith in men, save only because God doth call those inwardly whom he hath chosen, and because he draweth those who were his own before unto Christ, (John 6:37. ) Also Luke teacheth in the same words, that it cannot be that any of the elect should perish. For he saith not that one or a few of the elect did believe, but so many as were elect. For though God's election 838 be unknown to us until we perceive it by faith, yet is it not doubtful or in suspense in his secret counsel; because he commendeth all those whom he counteth his to the safeguard and tuition of his Son, who will continue a faithful keeper even unto the end. Both members are necessary to be known. When election is placed above faith, there is no cause why men should challenge to themselves any thing in any part of their salvation. For if faith, wherein consisteth salvation, which is unto us a witness of the free adoption of God, which coupleth us to Christ, and maketh his life ours, whereby we possess God with his righteousness, and, finally, whereby we receive the grace of sanctification, be grounded without us in the eternal counsel of God; what good things so ever we have, we must needs acknowledge that we have received it of the grace of God, which doth prevent us of its own accord. Again, because many entangle themselves in doubtful and thorny imaginations, whilst that they seek for their salvation in the hidden counsel of God, let us learn that the election of God is therefore approved by faith, that our
? 836 "Promiscue," indiscriminately.
837 "Promiscue," indiscriminately.
838 "Adoptio," adoption.
427
Acts 13:46-52
? minds may be turned unto Christ as unto the pledge of election, and that they may seek no other certainty save that which is revealed to us in the gospel; I say, let this seal suffice us, that
"whosoever believeth in the only-begotten Son of God hath eternal life," (John 3:36. )
49. The word of the Lord was spread abroad. Luke doth in this place declare the proceed- ing 839 of the gospel; wherein appeareth how true the parable of Christ is, when he saith that it is like to leaven, (Luke 13:21. ) We heard before that there was great concourse of people, so that the seed of true doctrine was sown throughout the whole city. Luke saith now that it was spread farther, to wit, throughout the whole country.
50. Nevertheless, he declareth that that was done not without great pains and trouble. Therefore, the beginning of the calling of the Gentiles was joyful and prosperous, neither could Satan hinder the course of the grace of God; but in the mean season, it stood Paul and Barnabas upon (whom God had brought forth into the field 840 ) to strive. And we must mark what Luke saith, that the religious and honest women, together with the chief men of the city, were enforced to persecute the servants of Christ. For this was no small offense to the rude, and those who were as yet scarce begotten in Christ, when they saw all those men and women which were of any account or estimation set against Christ, and also whatsoever was praise-worthy according to men. A great multitude of men received Christ, but it was but the multitude and the offscourings of men. Against them were set the chief men of the city, who with their pomp did easily oppress the base and obscure multitude. That might also cause doctrine to be suspected, yea, to be hated, in that godly and honest matrons to look to were enemies to it. If wicked, ungodly, and mischievous men should have issued out of their taverns and dens; if companies of whores should break out of their brothel- house, it should be no reproach to the gospel; yea, rather the dignity thereof should thereby appear more plainly; but now, what may the weak think with themselves, but that the doctrine which hath such adversaries is not of God? Therefore it was expedient that not only the faithful, who were as yet weak, should be confirmed by the Lord, lest their faith should fall, but also that the hand should be reached out to Paul and Barnabas, lest, being discouraged, they should leave off.
And by this example the Lord meant to teach us that we must valiantly resist such lets; 841 and that we must beware lest the vain visors of virtue 842 do blind our eyes, so that we cannot see the glory of Christ which shineth in the gospel. For it is certain that all that virtue
? 839 "Progressum," the progress.
840 "Athletas in arenam," as wrestlers into the arena.
841 "Offendiculos," petty scandals.
842 "Inanes virtutum larvae. " empty masks or shows of virtue.
428
Acts 13:46-52
? and honesty which is in men is mere hypocrisy where they set themselves against. Christ; though it may be that those who are rashly carried against Christ for a time may afterwards repent. Notwithstanding, we must thus think with ourselves, that whatsoever fair show of holiness those bear who resist the gospel, they are neither endued with the perfect fear of God, neither are they any thing else but a vain shadow, how greatly soever they boast of their virtue. Neither is it without cause that Christ hath this title given him, that he revealeth the cogitations of many hearts, (Luke 2:35. )
Religious. And what manner [of] religion could that be where there was no reverence of the Word of God? We must note that there be four kinds of men: as there be few which worship God sincerely and from the heart, so there be few who openly profess the manifest and gross contempt of him. These be two sorts. And the more part is neither quite without religion, neither is it altogether void of the common worship of God; but yet, notwithstanding, whilst they do coldly, and, as it were, overfields 843 play with God, if they be thoroughly examined they be but profane; like as, at this day, the ungodliness of many is after a sort shrouded under ceremonies, and the reigned profession of the worship of God. So that in all ages there have been certain worshippers of God who have worshipped him like stage- players, 844 whose holiness did wholly consist in gestures and vain pomps. In Paul's time, even as at this day, a peculiar study of godliness was to be found in a few, whose religion, though it were impure, and their heart reigned, deceitful, and double, yet are they counted after a sort religious, in respect of their zeal. But hereby appeareth what account we may make of bare religion, which driveth headlong, through unadvised heat, the professors thereof, to resist the kingdom of God, and to oppress his glory. Furthermore, it is to be thought that though these matrons had not altogether given their name to Judaism, neither had they been nousled 845 in the doctrine of the law, yet were they half Jewesses, and that was the cause that they did so willingly take upon them the defense of the nation. For thus are women led about captive, being laden with sins, as Paul witnesseth.
51. When they had shaken of the dust of their feet. We may also gather, even by the commandment of Christ, (Matthew 10:14; Luke 9:5; 10:11,) that this was a token of cursing among the Jews. For it is not to be thought that Christ meant to have his [disciples] use an unknown sign, forasmuch as it was his purpose to terrify the gross and professed condemners of his doctrine. Furthermore, he meant by this means to declare that God doth so detest the wicked, that we must take meat heed that we have no fellowship with them, lest we be infected with their uncleanness. All the wicked are said, indeed, to pollute the ground whereon they tread; but the Lord did never command that any, save only the condemners of his word,
? 843 "Defunctorie," in a perfunctory manner.
844 "Histrionici Dei cultores," histrionic worshippers of God.
845 "Imbutae," imbued with.
429
should be so rejected with such execration. If any adulterer or whoremonger, if any perjured person, if any drunkard, 846 were to be excommunicate, this sign was not used. Therefore, it appeareth how intolerable the contempt of the word of God is in his sight; because, when as he commandeth that the dust of the feet be shaken off, it is as much as if he should pro- nounce that they are the bond-slaves of Satan, men past hope, and worthy to be banished 847 from off the earth. Wherefore, let this so great;, severity teach us to reverence the gospel. Also the ministers of the word are taught with how great ferventness of zeal they must maintain the majesty of the word, that they do not coldly dissemble and wink at the contempt thereof.
52. The disciples were filled with joy This member may be expounded two manner of ways; That they were filled with joy and the Spirit, by hypallage, thus, With joy of the Spirit, or (which is all one) with spiritual joy; because there is no quietness, peace, or joy of con- science, but it cometh of the Spirit of God, in which respect Paul saith that the kingdom of God is righteousness, peace, and joy in the Spirit, (Romans 14:17;) or that the word Spirit may contain under it other virtues and gifts. Yet this pleaseth me better, that they were filled with joy; because the grace of the Holy Spirit reigned in them, which alone doth so make us glad, truly and perfectly, that we are carried up above the whole world. For we must mark Luke's drift, that the faithful were so far from being troubled and shaken with those stum- bling-blocks, how great soever they were, with the reproach of their teachers, with the dis- quieting of the city, with terrors and threatenings, also with fear and dangers hanging over their heads, that they did with the loftiness of their faith despise valiantly the gorgeousness, as well of their reigned holiness as of their power. And assuredly, if our faith shall be well grounded in God, and shall be thoroughly rooted in his word; and, finally, if' it shall be well fortified with the aid of the Spirit as it, ought, it; shall nourish peace and joy spiritual in our minds, though all the world be in an uproar.
Acts 13:46-52
? ? ? ? 846 "Si quis homicida," if any murderer, omitted.
847 "Qui exterminentur," to be exterminated.
430
Indexes
Indexes
? 431
Genesis
1 1:13 1:14 3:19 4:13 8:22 11:7 17:7 17:7 17:7 17:7 22:9 22:10 22:17 22:18 23:9 35:7 46:27 49:10
Exodus
4:22 4:22 7:13 8:8 8:17 8:24 12:29 12:37 14:10 17:11 19:5 19:6 20:11 20:22 25 25:40 29:41 32:9 33:3 33:5
Leviticus
11:21
Numbers
6:27 12:6 28:2
Deuteronomy
4:7 4:8 4:10 4:14 4:32 4:34 7:3 10 10:8 13:3 18:15 18:15 29 30:6 30:12 32:9 32:43
Joshua
11:22 24:32
1 Samuel
1:3 8:5 8:7 15:28 16:14 24:9
2 Samuel
11:27 14:17 19:27 24:16
1 Kings
5:7 8:23 17:23
2 Kings
6:17
Job
1:12 2:7
Psalms
1 16:10 20:7 31:6 34:8 44:22 44:23 46:5 46:5 49:15 50:15 65:2 69:9 82:6 89:20 90:3 91:11 110:1 112:9 118:22 118:22 130:4 132:3 132:14
Proverbs
15:8 16:18 16:33
Isaiah
2:3 6:6 10:22 11:2 11:4 14:13 14:13 14:14 19:18 23:8 37:14 43:22 48:16 53:4 53:5 55:3 58:7 61:1 65:1 65:16 66:2 66:2 66:5 66:21
Jeremiah
4:2 17:24 31:34
Ezekiel
Index of Scripture References
? Index of Scripture References
432
1:4 11:19 11:19 20 20:18 32:40 33:7 37:4
Daniel
9:26 10:5 10:12
Hosea
14:2
Joel
2:29
Amos
5:25
Habakkuk
1:5
Malachi
4:4-6
Matthew
5:1 5:43 5:44 6:9 7:7 7:7 7:7 10:5 10:7 10:14 11:13 11:28 13:12 13:12 13:17 15:22 15:26 17:5 18:10 18:20 22:32 22:42 24 25:21 26:56 26:70 27:3 27:57 28:20 Mark
1:15 4 6:13 16:15 16:15 16:15 16:15 16:16 16:16 16:47
Luke
2:35 2:35 2:42 6:13 8:13 9:5 10:11 10:16 10:16 10:24 12:47 13:21 14:28 21 21:2 24:19 24:25 24:26 24:47 24:48
John
1:14 1:32 1:32 2 3:30 3:30 3:36 4:9 4:25 5 5:24 5:25 5:46 5:47 6:37 6:70 7 7:38 7:39 10 10:9 10:12 10:13 11:18 12 14:6 14:15 14:16 14:25 14:26 15:26 16:7 16:7 16:22 17:3 17:13 18:34 18:36 19:35 19:36 20:22 21:25
Acts
1:1-2 1:3-5 1:5 1:6-8 1:8 1:9-11 1:12-14 1:15-22 1:18 1:23-26 2 2:1-4 2:14-21 2:22-24 2:25-31 2:27 2:32-36 2:37-39 2:40-42 2:43-45 2:46-47 3:1-11 3:12-16 3:17-21 3:22-24 3:23 3:25-26 4 4:1-4 4:13-18 4:19-23 4:24-31 4:28 4:32 4:32-37 5:1-6 5:5 5:7-11 5:12-16 5:17-26 5:27-28 5:29-33 5:34-39 5:40-42 6:1-6 6:6 6:7-10 6:11-15 7 7 7:1-4 7:9-16 7:17-19 7:20-29 7:30-34 7:35-37 7:38-41 7:42-43 7:44-50 7:54-58 7:58-61 8:1-4 8:5-13 8:14-17 8:18-25 8:26-31 8:32-35 8:36-40 9:1-5 9:6-9 9:10-12 9:13-16 9:17-19 9:19-25 9:26-31 9:32-35 9:36-38 9:39-43 10:1-6 10:7-16 10:17-23 10:23-29 10:30-33 10:34-38 10:39-43 10:44-48 11:1-18 11:19-24 11:25-26 11:27-30 12:1-5 12:6-11 12:12-19 12:19-25 13:1-3 13:4-12 13:8 13:13-15 13:16-23 13:24-26 13:27-31 13:32-37 13:38-42 13:42-45 13:46-52 17:30 17:31 20:16 20:28 22:3 22:9
Romans
Index of Scripture References
?
