746 "Sibi constiterit," is
consistent
with himself.
Calvin Commentary - Acts - b
735 In like sort it came to pass, that the name of Christ, passing over mountains and seas, did flow even unto the farthest parts of the world; and by this means, according to the prophecy of Isaiah, the consumption did abound 736 in righteousness.
If so many godly men had not been expelled out of Jerusalem, Cyprus had heard nothing, Phenice had heard nothing of Christ; yea, Italy and Spain, which were farther off, had heard nothing.
But the Lord brought to pass, that of many torn members did arise more bodies.
For how came it to pass that there were Churches gathered at Rome and at Puteoli, save only because a few exiled men, and such as fled away, 737 had brought the gospel thither with them?
And as God did at that time make the endeavors of Satan frustrate after a wonderful sort, so we need not doubt but that even at this day he will make to himself triumphs of the cross and persecution, that the Church may better grow together,
734 Transpose thus: "And fear, or else contempt of strangers, did cause those who had fled to keep silence. "
735 Transpose thus: "The gospel which was before included, etc. , was spread abroad," etc.
736 "Consumptio exundavit," the devastation overflowed.
737 "Pauci exules ac profugi," a few exiles and fugitives.
356
? Acts 11:19-24
? though it be scattered abroad. Phenice joineth to Syria, and is nigh to Galilee. Antioch is a most famous city of Syria, at which part it is joined to Cilicia.
Speaking to none. Peradventure they were letted not only with fear of persecution, that they durst not speak to the Gentiles, but also with that foolish religion, in that they thought that the children's bread was thrown to the dogs, (Mark 16:15;) whereas, notwithstanding, Christ had commanded that the gospel should be preached to all the world after his resur- rection.
20. Luke doth at length declare that certain of them brought this treasure even unto the Gentiles. And Luke calleth these Grecians not ? ? ? ? ? ? ? , but ? ? ? ? ? ? ? ? ? ? . Therefore, some say that those came of the Jews, yet did they inhabit Greece; which I do not allow. For seeing the Jews, whom he mentioned a little before, were partly of Cyprus, they must needs be reckoned in that number, because the Jews count Cyprus a part of Greece. But Luke distin- guisheth them from those, whom he calleth afterward ? ? ? ? ? ? ? ? ? ? . Furthermore, forasmuch as he had said that the word was preached at the beginning only to the Jews, and he meant those who, being banished out of their own country, did live in Cyprus and Phenice, correct- ing as it were this exception, he saith that some of them did teach the Grecians. This con- trariety doth cause me to expound it of the Gentiles. For Luke's meaning is, that a few did more freely preach the gospel, 738 because the calling of the Gentiles was not unknown to them. But the constancy of them all deserveth no small praise; because, being delivered, as it were, out of the midst of death, they are not afraid to do their duty toward God even with danger. Whence we gather to what end, and how far forth Christians may fly persecution; to wit, that they may spend 739 the residue of their life in spreading abroad the glory of God. If any man demand how it came to pass that strangers lately coming, and such as might have been suspected among all the Jews, and hated of them, because they were banished out of Jerusalem, were so bold, I answer, that this came to pass through the singular motion of God, and that they consulted suddenly according to the occasion offered them. For this deliberation is not of flesh and blood.
21. The hand of the Lord was. Luke proveth by the success that the gospel was offered unto the Gentiles also by the brethren of Cyprus and Cyrene not rashly nor unadvisedly, because their labor was fruitful and profitable. But such increase should never have followed, unless God had commanded and favored. Therefore, it followeth that it pleased God that the Gentiles should be called. The hand, as it is well known, doth signify power and strength. Therefore, this is Luke's meaning, that God did testify by his present aid that the Gentiles were called together with the Jews, through his direction, to be made partakers of the grace of Christ. And this blessing of God served not a little to confirm the minds of all men. This
? 738 "Evangelii doctrinam sparsisse," did spread the doctrine of the gospel.
739 "Strenue impendant," may strenously spend.
357
Acts 11:19-24
? place did also teach us, that what pains soever the ministers of God take in teaching, it shall be all vain and void, unless God bless their labors from heaven. For we may plant and water, as Paul teacheth, but the increase cometh from God alone, (1 Corinthians 3,) in whose hand the hearts of men are, that he may bend and frame the same at his pleasure. Therefore, as often as we are to intreat of faith, let us always remember this speech, that God wrought by his ministers, and that he made their doctrine effectual by his hand, that is, by the secret inspiration of the Spirit. Therefore, let the minister attempt nothing trusting to his own wit and industry, but let him commit his labor to the Lord, upon whose grace the whole success dependeth; and where doctrine shall work effectually, let those which shall believe thank God for their faith. Furthermore, we must note that which Luke saith, that many were turned unto God by faith, because he doth very well express the force and nature of faith; that it is not idle and cold, 740 but such as restoreth men (who were before turned away from God) unto his government, and bindeth them unto his righteousness.
22. And the tidings. If this report had been brought before Peter did excuse himself, those good men should have been reproved of many whose ministry notwithstanding God had sealed with the grace of his Spirit; but that superstition was now wiped away out of their minds, forasmuch as God had by evident signs declared that no nation ought to be counted profane. Therefore, they contend no longer, neither do they count it a point of rashness, that some durst preach Christ unto the Gentiles; but by sending help, they testify that they allow that which they had done. Furthermore, this was the cause why they sent Barnabas. The apostles did at that time bear all the burden of the kingdom of Christ; therefore, it was their duty to frame and set in order Churches every where; to keep all the faithful, wheresoever dispersed, in the pure consent of faith; to appoint ministers and pastors wheresoever there was any number of the faithful. The crafty wiliness of Satan is well known. So soon as he seeth a gate set open for the gospel, he endeavoreth by all means to corrupt that which is sincere, [pure;] whereby it came to pass that divers heresies brake out together with Christ's doctrine. Therefore, the greater gifts every Church hath, the more careful ought it to be, lest Satan mix or trouble any thing amongst the ignorant, and those who are not as yet established in the right faith; because it is the easiest matter in the world to corrupt corn in the blade. To conclude, Barnabas was sent to bring them farther forward in the principles of faith; to set things in some certain order; to give the building which was begun some form, that there might be a lawful state of the Church.
23. When he had seen the grace of God. By these words Luke teacheth, first, that the gospel which they had received was true; secondly, that Barnabas sought nothing else but the glory of Christ. For, when he saith that he saw the grace of God, and that he exhorted them to go forward, hereby we gather that they were well taught. And the joy is a testimony
? 740 "Otiosa frigidaque notitia," an idle and frigid knowledge.
358
Acts 11:19-24
? of sincere godliness. Ambition is evermore envious and malicious; so that we see many seek for praise by reproving other men, because they are more desirous of their own glory than of the glory of Christ. But the faithful servants of Christ must rejoice (as did Barnabas) when they see the gospel increase, by whomsoever God shall make his name known. And assuredly those which help one another, so that they acknowledge that all the effect which springeth thence is the work of God, will never envy one another, neither will they seek to carp [at] one another, but will, with one mouth and mind, praise the power of God.
Again, this is worth the noting, that Luke doth attribute the faith of the men of Antioch, and whatsoever was worthy [of] praise there, to the grace of God. He might have reckoned up all those virtues which might make for the commendation of men; but he comprehendeth what excellence soever was in that Church under this word grace. Lastly, we must note Barnabas' exhortation. We have already said that Barnabas did subscribe to the former doctrine which they had embraced; but lest doctrine fall away, it is most requisite that it be thoroughly imprinted in the minds of the faithful by continual exhortations. For seeing that we have to encounter continually with so many and such strong adversaries, and our minds are so slippery, unless every man arm himself diligently, it will by and by fall away, which thing infinite numbers do show to be true by their falling away. Whereas he setteth down this manner of perseverance, that they continue with purpose of heart we are hereby taught that faith hath taken deep root then when it hath a place in the heart. Wherefore it is no marvel, if scarce one of ten of those who profess faith do stand unto the end, seeing that very few know what the affection and purpose of heart meaneth.
24. For he was a good man. Barnabas is commended with the commendation of the Holy Ghost; yet we must know that there was respect had not so much of him as of us. For all those are condemned of ungodliness and malice who envy other men's labors, and are grieved when they see the same have good success.
Also we must note the epithet used in the description of a good man, full of the Holy Ghost, full of faith. For after that he had said that he was an upright and good man, he showed from what fountain this goodness did flow; that, abandoning the affections of the flesh, he did, with all his heart, embrace godliness, having the Spirit to be his guide. But why doth he separate faith from the Spirit, whose gift it is? I answer, that it is not named severally, as if it were a diverse thing, but it is rather set forth as a principal token, whereby it might appear that Barnabas was full of the Holy Ghost.
There was a great multitude added. Though the number of the godly was already great, yet Luke saith that it was increased by Barnabas' coming. Thus doth the building of the Church go forward when one doth help another with mutual consent, and one doth gently allow 741 that which another hath begun.
? ? 741 "Candide. . . probat," candidly approves.
359
Acts 11:25-26
? ? Acts 11:25-26
? 25. And Barnabas went to Tarsus to seek Saul: 26. And when he had found him, he brought him to Antioch. And it happened that they lived a whole year in the church, and did teach a great multitude; so that at Antioch the disciples were first called Christians.
? ? ? 25. Barnabas' simplicity is commended to us now the second time, that whereas he might have borne the chiefest swing at Antioch, yet went he into Cilicia that he might fet [fetch] Paul thence, who he knew should be preferred before him. Therefore we see how, forgetting himself, he respecteth nothing but that Christ may be chief; how he setteth before his eyes the edifying of the Church alone; how he is content with the prosperous success of the gospel. Therefore, Barnabas is no whit afraid lest Paul do any whit debase him by his coming, so he glorify Christ.
26. He addeth afterward, that such a holy concord was blessed from heaven; for this was no small honor that the holy name of Christians began there for all the whole world. Though the apostles had been long time at Jerusalem, yet God had not vouchsafed to bestow upon his Church, which was there, this excellent title of his Son. Whether it were because at Antioch much people was grown together into one body, as well of Jews as of Gentiles, or whether it were because the Church might be better ordered in time of peace; or because they were more bold to confess their faith, there were in very deed Christians both at Jerus- alem and also in Samaria before that time; and we know that Jerusalem was the first fountain from which Christianity did flow. 742 And what is it else to be a disciple of Christ but to be a Christian? But when they began plainly to be called that which they were the use of the name served greatly to set forth the glory of Christ, because by this means they referred all their religion unto Christ alone. This was, therefore, a most excellent worship for the city of Antioch. that Christ brought forth his name thence like a standard, whereby it might be made known to all the world that there was some people whose captain was Christ, and which did glory in his name.
But and if Rome had such a color of [pretext for] pride, who were able to suffer the proud boastings of the Pope and his adherents? They would then, not without cause, thunder out that Rome is the mother and head of all Churches; but it is well, that seeing they challenge to themselves whatsoever, when they come to the matter, they are found altogether vain; yea, Antioch itself doth plainly prove that the estate of one place is not continual. Admit we grant the Romans these plausible titles, we have been sometimes, [we once were,] shall they yet be so bold as to take one-half of that which belongeth to Antioch? And is the dignity of
742 "Verum fuisse fontem ex quo primum fluxit Christanismus," was the true fountain from which Chris- tianity did first flow.
360
? Acts 11:25-26
? Antioch the greater now, because the Christians had their name thence? Yea, it is rather a manifest mirror of the horrible vengeance of God. For, seeing there is nothing to be seen there but evil favored wastiness, 743 it remaineth that we learn to humble ourselves under the mighty hand of God, and that we know that unthankful men have not so much liberty granted them that they may freely mock God.
? ? 743 "Deformen vasitatem," hideous devastation.
361
Acts 11:27-30
? ? Acts 11:27-30
? 27. In those days came prophets from Jerusalem to Antioch. 28. And one of them, named Agabus, arose, and signified by the Spirit, that there should be a great famine throughout the whole world, which happened under Claudius Caesar. 29. And as every one of the disciples was able, they decreed every man to send succor to the brethren which dwelt in Judea. 30. Which thing they did, sending it unto the elders by the hands of Barnabas and Saul.
? ? ? 27. Luke commendeth in this place the faith of the men of Antioch by the fruit, because they endeavored to relieve the poverty of that church, from whence they received the gospel, with their abundance; and that did they unrequested. Such earnest care for the brethren doth sufficiently declare how seriously they worshipped Christ, the head of all. Luke doth signify that the fame of that church was spread abroad, when he saith that there came excel- lent men thither from Jerusalem. But forasmuch as the word prophet is taken divers ways in the New Testament as we may learn by the former Epistle to the Corinthians, those are called prophets in this place who were endued with the gift of prophesying, as the four daughters of Philip shall have the same title given them hereafter. And forasmuch as the foretelling of the famine is attributed to Agabus alone, we may hereby gather that this was granted to every one by a certain measure to know things to come.
28. He signified by the Spirit. Luke doth plainly express that the Spirit of God was the author of this prophecy, that we may know that it was not a conjecture taken by the stars, or some other natural causes; again, that Agabus did not play the philosopher after the manner of men, but he uttered that which God had appointed by the secret inspiration of the Spirit. Barrenness may indeed be sometimes foretold by the disposition of the stars, but there is no certainty in such foretellings, both because of the opposite concourses, and also, especially, because God doth govern earthly things at his pleasure, far otherwise than can be gathered by the stars, that he may lead men away from the perverse beholding of stars. And although these foretellings have their degree, yet the prophecies of the Spirit do far exceed them. But it seemeth that the foretelling of the famine was unlucky, [of evil omen,] and not to be wished for; for to what end was it for men to be made miserable before their time, by having the unhappy event foretold? I answer, that there be many causes for which it is expedient that men should be warned before in time when the judgments of God hang over their heads, and punishments [are] due to their sins. I omit others which are usual 744 in the prophets, because [viz. that] they have a space granted wherein to repent, that they may prevent God's judgment, who have provoked his wrath against themselves; because
? 744 "Passim occurrunt," everywhere occur, are everywhere mentioned.
362
Acts 11:27-30
? [that] the faithful are instructed in time to arm themselves with patience; because [that] the obstinate wickedness of wicked men is convict; because [that] both good and evil learn that miseries do not come by chance, but that they are punishments wherewith God doth punish the sins of the world; because [that] those are awakened out of their sleep and sluggishness by this means, who took great delight in their vices. The profit of this present prophecy ap- peareth by the text, because the men of Antioch were thereby pricked forward to relieve their brethren which were in misery.
Which happened under Claudius. Suetonius also maketh mention of this famine, who saith that there were crusts or shards thrown at Claudius' head in the midst of the market and that he was so sore afraid of stoning, that he had a singular care afterward, during his whole life, to make provision for victual. And Josephus, in his Fifteenth Book of Antiquity, saith, that Judea was sore oppressed with scarcity, by reason of continual drought.
29. But here ariseth a question, seeing that the misery was common to all, why ought they rather to have succored one people than all the rest? I answer, that forasmuch as Judea was impoverished with great destructions of wars and other miseries, the men of Antioch were not without cause more moved with the miseries of the brethren which were there; secondly, the greater the rage of the enemies was, the more wretched was the estate of the brethren. Finally, Paul doth sufficiently declare, in the Epistle to the Galatians, that Judea had certain especial necessities, whereof all other had regard, not without cause, (Galatians 3) And this thankfulness deserved no small commendations, in that the men of Antioch thought that they ought to help the needy brethren, from whom they had received the gospel. For there is nothing more just than that those should reap earthly things who have sown spiritual things. As every man is too much bent to provide for himself, every man might readily have excepted and objected: Why shall not I rather provide for myself? But when they call to mind how greatly they are indebted to the brethren, omitting that carefulness, 745 they turn themselves to help them. In sum, this alms had a double end; for the men of Antioch did the duty of charity toward their needy brethren and they did also testify by this sign, what great account they made of the gospel, whilst that they honored the place whence it came.
As every man was able. We see the men of Antioch observe in this place that mean which Paul prescribeth to the Corinthians, (2 Corinthians 8:6,) whether they did this of themselves, or being instructed by him; and it is not to be doubted, but that he continued like to himself 746 in both places. Therefore we must follow this rule, that every one, considering how much is granted him, impart the same courteously with his brethren, as one that must give an ac- count; so shall it come to pass, that he which is but poor shall have a liberal mind, and that
? 745 "Immodica illa anxietate," that excessive anxiety.
746 "Sibi constiterit," is consistent with himself.
363
a small reward 747 shall be counted a fat and gorgeous sacrifice. By this word determined, Luke giveth us to understand that their oblation was voluntary. Which thing ought so to be, as Paul teacheth, that we reach out our hand unto the needy not as constrained, but cheerfully, (2 Corinthians 9:7. ) When as he nameth every one, it is all one as if he should say, that one did not prescribe another a law, neither did they burthen one another with their prejudice, but that every man did bestow his liberality as seemed good to himself; and we must note the word ? ? ? ? ? ? ? ? ? , whereby we are taught that rich men have greater abundance given them upon that condition, that they may be the ministers of the poor in the dispensation committed to them by God. Lastly, Luke teacheth that the blessing was sent not to all the whole nation, but only to those that were of the household of faith, not because we ought never to use any bountifulness, or courtesy towards the unbelievers, seeing love ought to extend itself unto all mankind, but because those ought to be preferred whom God hath joined and linked to us move near, and with a more holy band.
30. Sending it unto the elders, [presbyters. ] We must note two things in this place, that the men of Antioch did choose faithful men, and of known honesty, to carry their blessing; secondly, that they sent it unto the elders, that they might wisely bestow the same. For if alms be thrown into the midst of the common people, or be set in the midst where every one may take what he will, every man will by and by take it to himself as if it were some common prey; and so he that is most bold will defraud the needy; yea, through his greediness he will cut the throats of the hungry. Therefore, let us mark these places, which teach that we must not only deal uprightly and faithfully, but that there is also an order and wisdom required as well in making choice as in all our administration. Those are called elders in whose hands the government of the Church was, among whom the apostles were chief; the men of Antioch refer the holy money (which they had appointed for the poor) to their dis- cretion. If any man object that this was the office of the deacons, forasmuch as the apostles did deny that they could both serve tables and attend upon doctrine, answer is easy, that the deacons were appointed over tables, in such sort, that yet, notwithstanding, they were under the elders, [presbyters,] neither did they any thing but at their appointment.
Acts 11:27-30
? ? ? ? 747 "Munus," gift.
364
CHAPTER 12
Chapter 12
? 365
Acts 12:1-5
? ? Acts 12:1-5
? 1. About that time Herod the king stretched out his hand to afflict certain of the Church. 2. And he killed James the brother of John with the sword. 3. And when he saw that this pleased the Jews, he proceeded to take Peter also. (Then were the days of sweet [unleavened] bread. ) 4. When he had taken him also, he put him in prison, delivering him to four quaternions of soldiers to be kept; intending after Easter to bring him forth to the people. 5. Therefore, Peter was kept in prison; but continual prayer was made for him of the Church of [to] God.
? ? ? 1. Here followeth new persecution raised by Herod. We see that the Church had some short truce, that it might, as it were, by a short breathing, recover some courage against the time to come, and that it might then fight afresh. So at this day there is no cause why the faithful, having borne the brunts of one or two conflicts, should promise themselves rest, 748 or should desire such a calling 749 as old overworn soldiers use to have. Let this suffice them if the Lord grant them some time wherein they may recover their strength. This Herod was Agrippa the greater, [elder,] the son of Aristobulus, whom his father slew. Josephus doth no where call him Herod, it may be, because he had a brother who was king of Chalcis, whose name was Herod. This man was incensed to afflict the Church not so much for any love he had to religion, as that by this means he might flatter the common people which did otherwise not greatly favor him; or rather, he was moved hereunto with tyrannical cruelty, because he was afraid of innovation, which tyrants do always fear, lest it trouble the quiet estate of their dominion. Yet it is likely that he did shed innocent blood, that, according to the common craft of kings, he might gratify a furious people; because St. Luke will shortly after declare that Peter the apostle was put into prison that he might be a pleasant spectacle.
He killed James. Undoubtedly the cruelty of this mad man was restrained and bridled by the secret power of God. For assuredly he would never have been content with one or two murders, and so have abstained from persecuting the rest, but he would rather have piled up martyrs upon heaps, unless God had set his hand against him, and defended his flock. So when we see that the enemies of godliness, being full of fury, do not commit horrible slaughters, that they may mix and imbrue all things with blood, let us know that we need not thank their moderation and clemency for this; but because, when the Lord doth spare his sheep, he doth not suffer them to do so much hurt as they would. This Herod was not so courteous, that he would stick to win peace or the people's favor with the punishment of an hundred men or more.
? 748 "Perpetuam. quietem," perpetual rest.
749 "Vacationem," discharge.
366
Wherefore, we must think with ourselves that he was tied by one that had the rule over him, that he might not more vehemently oppress the Church. He slew James, as, when any sedition is raised, the heads and captains go first to the pot, 750 that the common riff-raft may by their punishment be terrified. Nevertheless, the Lord suffered him whom he had furnished with constancy to be put to death, that by death he might get the victory as a strong and invincible champion. So that the attempts of tyrants notwithstanding, God maketh choice of sweet-smelling sacrifices to establish the faith of his gospel. Luke calleth this games which was slain the brother of John, that he may distinguish him from the son of Alpheus. For whereas some make him a third cousin of Christ's, who was only some one of the disciples, I do not like of that, because I am by strong reasons persuaded to think that there were no more. Let him that will, repair to the second to the Galatians. Therefore, I think that the apostle and the son of Alpheus were all one, whom the Jews threw down headlong from the top of the temple, whose death was so highly Commended for his singular praise of holiness.
3. Seeing that it pleased the Jews. It appeareth more plainly by this that Herod was not moved either with any zeal that he had to Moses' law or with any hatred of the gospel, thus to persecute the Church; but that he might provide for his own private affairs, for he procee- deth in his cruelty that he may win the people's favor; therefore we must know that there be diverse causes for which the Church is assaulted on every side. Oftentimes perverse zeal driveth the wicked headlong to fight for their superstitions, and that they may sacrifice an offering to their idols by shedding innocent blood; but the more part is moved with private commodities only, so in times past, at such time as Nero knew, after the burning of the city, that he was loathed and hated of the people, he sought by this subtle means to get into favor again, or, at least, he went about to stay their slanders and complaints, by putting certain thousands of the godly to death.
In like sort, that Herod may win the people's favor, who did love him but a little, he putteth the Christians to death. as a price wherewith he might redeem their favor; and such is our estate at this day, for though all men run by troops upon the members of Christ, 751 yet few are pooked 752 forward with superstition; but some sell themselves to antichrist, like profitable bond-slaves; other some bear with, and commend the outrageous outcries of monks and the common people. But we, in the mean season, being abjects, must be glad to bear their mocks; yet there is one comfort which doth excellently keep us on foot, in that we know that our blood is precious in the sight of Almighty God, which the world cloth
750 "In duces et capita animadverti solet," punishment is usually inflicted on the heads and captains.
751 "Insaniant," rage against.
752 "Incitat," instigated by.
367
Acts 12:1-5
? ? Acts 12:1-5
? shamefully abuse; yea, the more shamefully and reproachfully the wicked do handle us, so much the less shall God's goodness forsake us.
4. Adding four quaternions of soldiers. Luke doth, in this place, declare by circumstances that Peter was, as it were, shut up in his grave, so that it might seem that he was quite past hope; for as they divided the day and night into four parts by three hours, so Herod divided the watches, that four soldiers might always keep watch, and that one quaternion might succeed another every third hour. He showeth the cause why he was not forthwith put to death, because it had been an heinous offense to put him to death in the Easter holidays; therefore, Herod doth not delay the time as doubtful what to do, but doth only wait for op- portunity; yea, he maketh choice of a time, when as his gift may be more plausible, because there came a great multitude together from all parts unto the holy day. 753
5. But prayers were made. Luke teacheth here that the faithful did not, in the mean season, foreslow [neglect] their duty, Peter stood in the forward 754 alone; but all the rest fought with their prayers together with him, and they aided him so much as they were able. Hereby we do also gather, that they were not discouraged, for by prayer they testify that they persist so much as they are able in defense of the cause, for which Peter is in danger of life. This place teacheth, first, how we ought to be affected when we see our brethren persecuted by the wicked for the testimony of the gospel, for if we be slothful, and if we be not inwardly touched with their dangers, we do not only defy and them of the due duty of love, but also treacherously forsake the confession of our faith; and, assuredly, if the cause be common, yea, if they fight for our safety and salvation, we do not only forsake them, but even Christ and ourselves; and the present necessity requireth, that they be far more fervent in prayer than commonly they are, whosoever will be counted Christians. We see some of our brethren (being brought to extreme poverty) live in exile, others we see imprisoned, many cast into stinking dungeons, many consumed with fire, yea, we see new torments oftentimes invented, whereby being long tormented they may feel death. Unless these provocations sharpen our desire to pray, we be more than blockish; therefore, so soon as any persecution ariseth, let us by and by get ourselves to prayer.
Also, it is a likely thing that the Church took greater thought for Peter's life, because they should have suffered great loss if he had gone. 755 Neither doth Luke say barely that prayer was made; but he addeth also, that it was earnest and continual, whereby he giveth us to understand that the faithful prayed not coldly or over fields; 756 but so long as Peter was in the conflict, the faithful did what they could to help him, and that without wearisome-
? 753 "Ad diem festum," to the feast, or festival.
754 "In prima acie," in the front rank, the van.
755 "In ejus morte," in his death.
756 "Defunctorie," perfunctorily.
368
ness. We must always understand the name of God, which is here expressed, whensoever mention is made of prayer in the Scripture, for this is one of the chiefest and first principles of faith, that we ought to direct our prayers unto God alone, as he challengeth to himself this peculiar worship, "Call upon me in the day of tribulation," (Psalm 50:15. )
Acts 12:1-5
? ? 369
Acts 12:6-11
? ? Acts 12:6-11
? 6. And when Herod was about to bring him forth, the same night slept Peter between two soldiers, bound with two chains; and the keepers kept the prison before the door. 7. And, behold, the angel of the Lord stood, and a light shined in the habitation: and he smote Peter's side, saying, Arise straightway; and his chains felt from his hands, 8. And the angel said to him, Gird thyself, and bind on thy sandals. And he did so. Then he saith to him, Put thy garment about thee, and follow me. 9. And going out, he followed him, neither understood he that that was true which was done by the angel; but he thought that he saw a vision. 10. And when they were past the first watch, and the second, they came to the iron gate, which leadeth into the city, which opened to them of its own accord; and when they were come out, they passed through one street, and by and by the angel departed from him. 11. Then Peter returning to himself, said, Now of a truth I know that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the waiting of the people of the Jews.
? ? ? 6. When he was about to bring him forth. It seemeth at the first blush that the Church prayeth to small purpose, for the day was now appointed wherein Peter should be put to death, and he is within one night of death, and yet the faithful cease not to pray, because they know that when the Lord doth purpose to deliver his, he taketh his time oftentimes in the last and farthest point of necessity, and that he hath in his hand diverse ways to deliver. Secondly, we may think that they did not so much pray for Peter's life, as that the Lord would arm him with invincible fortitude, for the glory of the gospel, and that God would [not] set the gospel of his Son open to the reproaches and slanders of the wicked.
That night he slept. All these circumstances do more set forth the wonderful power of God, for who would not have thought that Peter was already swallowed up of death? for though he drew breath as yet, yet he had no chinch [chink] to creep out at, for as much as he was beset with many deaths. Therefore, whereas he escapeth from amidst deaths, whereas he goeth safely among the hands of his hangmen, whereas the chains are molten and are loosed, whereas the iron gate openeth itself to him; hereby it appeareth that it was a mere divine kind of deliverance, and it was profitable for Peter to be thus taught by these signs, that he might with more assurance forthwith declare unto men the grace of God thus known. Again, it appeareth by this strait keeping that Herod meant nothing less 757 than to let Peter go away alive.
7. A light shined, It is to be thought that Peter alone saw this light, and that the soldiers did either sleep so soundly, or else were so amazed, that they neither felt nor perceived any
? 757 "Nihil Herocli fuisse minus in animo," that there was nothing Herod less intended.
370
Acts 12:6-11
? thing, And there might be two causes why God would have the light to shine; either that Peter might have the use thereof, and that the darkness might be no hindrance to him, or that it might be to him a sign and token of the heavenly glory. For we read oftentimes that the angels appeared with glistering brightness, even when the sun did shine, Assuredly, Peter might have gathered by the strange light that God was present, and also he ought to have made his profit thereof. When as the angel smiteth Peter's side, it appeareth hereby what a care God hath for his, who watcheth over them when they sleep, and raiseth them when they are drowsy. And surely there were nothing more miserable than we, if the con- tinuance of our prayers alone did keep God in his watching over us; for such is the infirmity of our flesh that we faint and quail, and we stand most of all in need of his help when our minds, being drawn away, do not seek him. Sleep is a certain image of death, and doth choke and drown all the senses, what should become of us if God should then cease to have respect to us? But forasmuch as when the faithful go to sleep, they commit their safety to God, it cometh to pass by this means, that even their sleep doth call upon God.
Whereas he saith, that immediately after the angel had said the word the chains were loosed, we gather by this, that there is power enough in the commandment of God alone to remove all manner [of] lets, when all ways seem to be stopt on all sides, so that if he intend to appease the motions and tumults of war, although the whole world were appointed in armor, their spears and swords shall forthwith fall out of their hands; on the other side, if he be determined to punish us and our sins with war, in a moment, (in the twinkling of an eye,) their minds, which were before given to peace, shall wax hot, and they shall lay hand on their swords. Whereas Luke setteth down severally both the words of the angel, and also the course of the matter, it serveth for the more certainty of the history, that it may in every respect appear that Peter was delivered by God.
9. He knew not that it was true. He did not think that it was a vain or false visor, as Satan doth oftentimes delude men with jugglings; but true is taken in this place for that which is done naturally and after the manner of men. For we must note the contrariety [antithesis] that is between the thing itself and the vision. Furthermore, though he think that it is a vision, yet doth he willingly obey; whereby his obedience is proved, whilst that being content with the commandment of the angel alone, he doth not inquire nor reason what he must de, but doth that which he is commanded to do.
10. When they were past. God was able to have carried Peter away in the turning of an hand; 758 but he overcometh diverse straits one after another, that the glory of the miracle might be the greater. So he created the world in six days, (Genesis 1. ) not because he had any need of space of thee, but that he might the better stay us in the meditating upon his works, (Exodus 20:11,) for he applieth the manner of doing unto our capacity, and unto the
? 758 "Momento uno," in one moment.
371
increase of faith. If Peter had at a sudden been carried unto the house where the brethren were assembled, then should one only deliverance have been acknowledged, but now we see, as it were with our eyes, that he was delivered more than ten times.
11. Then Peter returning to himself. It is word for word, being made in himself, because, being before astonied with a strange and incredible thing, he was, as it were, without himself. But now at length, as it were after a trance, he knoweth that he is delivered from death. His words set down by Luke contain a thanksgiving; for he extolleth with himself the benefit of God which he had tried, [experienced,] and whereof he had tasted, and he doth highly commend it with himself, until he find some other witnesses. He saith that the angel was sent of God, according to the common meaning of the godly, who hold that the angels are appointed to be ministers, to be careful for, and to take charge of their safety; for unless he had been thus persuaded, he would not have spoken of the angel. And yet he doth not commend the angel as the author of the grace, but he ascribeth all the whole praise of the work to God alone, neither do the angels help us to this end, that they may derive unto themselves even the least jot of God's glory. Whereas he saith that he was delivered out of the hand of Herod, he amplifieth the goodness and benefit of God, by the power of his enemy. To the same end tendeth that which he addeth of the Jews; for the greater the number of the enemies was, the more excellent was the grace of God toward his servant; for it is a great matter that God alone being favorable, the deadly hatred of all the whole world should come to nought.
Acts 12:6-11
? ? 372
Acts 12:12-19
? ? Acts 12:12-19
? 12. And, considering, he came into the house of Mary the mother of John, whose surname was Mark; where many were gathered and praying. 13. And when Peter had knocked at the entry-door, a maid came out to hearken, named Rhoda. 14. And when she knew Peter's voice, she opened not the door for joy, but running in, she told that Peter stood without. 15. But they said to her, Thou art mad. But she affirmed more vehemently that it was so. But they said, It is his angel. 16. But. Peter continued knocking: when they had opened, they saw him, and they were astonished. 17. But after that he had beckoned to them with the hand, that they should hold their peace, he told them how God had brought him out of prison. And he said, Tell James and the brethren these things. And he departed thence, and went into another place. 18. After that it was day, there was no small ado amongst the soldiers, what was become of Peter. 19. And when Herod had sought him, and could not find him, so soon as he knew the matter, he commanded the keepers to be carried away, [executed. ]
? ? ? 12. Into the house of Mary It appeareth that she was a matron of rare godliness, whose house was, as it were, a certain temple of God, where the brethren did use to meet together. And Luke saith that there were many assembled there, because, seeing they could not all meet together in one place without fear of some tumult, they came together in diverse places of the city in companies, as they could conveniently. For, doubtless, there were other com- panies gathered together elsewhere, because it is not to be thought that (at such times as many of the faithful did give themselves to prayer) the apostles were not in like sort occupied, and one house could not hold so many.
734 Transpose thus: "And fear, or else contempt of strangers, did cause those who had fled to keep silence. "
735 Transpose thus: "The gospel which was before included, etc. , was spread abroad," etc.
736 "Consumptio exundavit," the devastation overflowed.
737 "Pauci exules ac profugi," a few exiles and fugitives.
356
? Acts 11:19-24
? though it be scattered abroad. Phenice joineth to Syria, and is nigh to Galilee. Antioch is a most famous city of Syria, at which part it is joined to Cilicia.
Speaking to none. Peradventure they were letted not only with fear of persecution, that they durst not speak to the Gentiles, but also with that foolish religion, in that they thought that the children's bread was thrown to the dogs, (Mark 16:15;) whereas, notwithstanding, Christ had commanded that the gospel should be preached to all the world after his resur- rection.
20. Luke doth at length declare that certain of them brought this treasure even unto the Gentiles. And Luke calleth these Grecians not ? ? ? ? ? ? ? , but ? ? ? ? ? ? ? ? ? ? . Therefore, some say that those came of the Jews, yet did they inhabit Greece; which I do not allow. For seeing the Jews, whom he mentioned a little before, were partly of Cyprus, they must needs be reckoned in that number, because the Jews count Cyprus a part of Greece. But Luke distin- guisheth them from those, whom he calleth afterward ? ? ? ? ? ? ? ? ? ? . Furthermore, forasmuch as he had said that the word was preached at the beginning only to the Jews, and he meant those who, being banished out of their own country, did live in Cyprus and Phenice, correct- ing as it were this exception, he saith that some of them did teach the Grecians. This con- trariety doth cause me to expound it of the Gentiles. For Luke's meaning is, that a few did more freely preach the gospel, 738 because the calling of the Gentiles was not unknown to them. But the constancy of them all deserveth no small praise; because, being delivered, as it were, out of the midst of death, they are not afraid to do their duty toward God even with danger. Whence we gather to what end, and how far forth Christians may fly persecution; to wit, that they may spend 739 the residue of their life in spreading abroad the glory of God. If any man demand how it came to pass that strangers lately coming, and such as might have been suspected among all the Jews, and hated of them, because they were banished out of Jerusalem, were so bold, I answer, that this came to pass through the singular motion of God, and that they consulted suddenly according to the occasion offered them. For this deliberation is not of flesh and blood.
21. The hand of the Lord was. Luke proveth by the success that the gospel was offered unto the Gentiles also by the brethren of Cyprus and Cyrene not rashly nor unadvisedly, because their labor was fruitful and profitable. But such increase should never have followed, unless God had commanded and favored. Therefore, it followeth that it pleased God that the Gentiles should be called. The hand, as it is well known, doth signify power and strength. Therefore, this is Luke's meaning, that God did testify by his present aid that the Gentiles were called together with the Jews, through his direction, to be made partakers of the grace of Christ. And this blessing of God served not a little to confirm the minds of all men. This
? 738 "Evangelii doctrinam sparsisse," did spread the doctrine of the gospel.
739 "Strenue impendant," may strenously spend.
357
Acts 11:19-24
? place did also teach us, that what pains soever the ministers of God take in teaching, it shall be all vain and void, unless God bless their labors from heaven. For we may plant and water, as Paul teacheth, but the increase cometh from God alone, (1 Corinthians 3,) in whose hand the hearts of men are, that he may bend and frame the same at his pleasure. Therefore, as often as we are to intreat of faith, let us always remember this speech, that God wrought by his ministers, and that he made their doctrine effectual by his hand, that is, by the secret inspiration of the Spirit. Therefore, let the minister attempt nothing trusting to his own wit and industry, but let him commit his labor to the Lord, upon whose grace the whole success dependeth; and where doctrine shall work effectually, let those which shall believe thank God for their faith. Furthermore, we must note that which Luke saith, that many were turned unto God by faith, because he doth very well express the force and nature of faith; that it is not idle and cold, 740 but such as restoreth men (who were before turned away from God) unto his government, and bindeth them unto his righteousness.
22. And the tidings. If this report had been brought before Peter did excuse himself, those good men should have been reproved of many whose ministry notwithstanding God had sealed with the grace of his Spirit; but that superstition was now wiped away out of their minds, forasmuch as God had by evident signs declared that no nation ought to be counted profane. Therefore, they contend no longer, neither do they count it a point of rashness, that some durst preach Christ unto the Gentiles; but by sending help, they testify that they allow that which they had done. Furthermore, this was the cause why they sent Barnabas. The apostles did at that time bear all the burden of the kingdom of Christ; therefore, it was their duty to frame and set in order Churches every where; to keep all the faithful, wheresoever dispersed, in the pure consent of faith; to appoint ministers and pastors wheresoever there was any number of the faithful. The crafty wiliness of Satan is well known. So soon as he seeth a gate set open for the gospel, he endeavoreth by all means to corrupt that which is sincere, [pure;] whereby it came to pass that divers heresies brake out together with Christ's doctrine. Therefore, the greater gifts every Church hath, the more careful ought it to be, lest Satan mix or trouble any thing amongst the ignorant, and those who are not as yet established in the right faith; because it is the easiest matter in the world to corrupt corn in the blade. To conclude, Barnabas was sent to bring them farther forward in the principles of faith; to set things in some certain order; to give the building which was begun some form, that there might be a lawful state of the Church.
23. When he had seen the grace of God. By these words Luke teacheth, first, that the gospel which they had received was true; secondly, that Barnabas sought nothing else but the glory of Christ. For, when he saith that he saw the grace of God, and that he exhorted them to go forward, hereby we gather that they were well taught. And the joy is a testimony
? 740 "Otiosa frigidaque notitia," an idle and frigid knowledge.
358
Acts 11:19-24
? of sincere godliness. Ambition is evermore envious and malicious; so that we see many seek for praise by reproving other men, because they are more desirous of their own glory than of the glory of Christ. But the faithful servants of Christ must rejoice (as did Barnabas) when they see the gospel increase, by whomsoever God shall make his name known. And assuredly those which help one another, so that they acknowledge that all the effect which springeth thence is the work of God, will never envy one another, neither will they seek to carp [at] one another, but will, with one mouth and mind, praise the power of God.
Again, this is worth the noting, that Luke doth attribute the faith of the men of Antioch, and whatsoever was worthy [of] praise there, to the grace of God. He might have reckoned up all those virtues which might make for the commendation of men; but he comprehendeth what excellence soever was in that Church under this word grace. Lastly, we must note Barnabas' exhortation. We have already said that Barnabas did subscribe to the former doctrine which they had embraced; but lest doctrine fall away, it is most requisite that it be thoroughly imprinted in the minds of the faithful by continual exhortations. For seeing that we have to encounter continually with so many and such strong adversaries, and our minds are so slippery, unless every man arm himself diligently, it will by and by fall away, which thing infinite numbers do show to be true by their falling away. Whereas he setteth down this manner of perseverance, that they continue with purpose of heart we are hereby taught that faith hath taken deep root then when it hath a place in the heart. Wherefore it is no marvel, if scarce one of ten of those who profess faith do stand unto the end, seeing that very few know what the affection and purpose of heart meaneth.
24. For he was a good man. Barnabas is commended with the commendation of the Holy Ghost; yet we must know that there was respect had not so much of him as of us. For all those are condemned of ungodliness and malice who envy other men's labors, and are grieved when they see the same have good success.
Also we must note the epithet used in the description of a good man, full of the Holy Ghost, full of faith. For after that he had said that he was an upright and good man, he showed from what fountain this goodness did flow; that, abandoning the affections of the flesh, he did, with all his heart, embrace godliness, having the Spirit to be his guide. But why doth he separate faith from the Spirit, whose gift it is? I answer, that it is not named severally, as if it were a diverse thing, but it is rather set forth as a principal token, whereby it might appear that Barnabas was full of the Holy Ghost.
There was a great multitude added. Though the number of the godly was already great, yet Luke saith that it was increased by Barnabas' coming. Thus doth the building of the Church go forward when one doth help another with mutual consent, and one doth gently allow 741 that which another hath begun.
? ? 741 "Candide. . . probat," candidly approves.
359
Acts 11:25-26
? ? Acts 11:25-26
? 25. And Barnabas went to Tarsus to seek Saul: 26. And when he had found him, he brought him to Antioch. And it happened that they lived a whole year in the church, and did teach a great multitude; so that at Antioch the disciples were first called Christians.
? ? ? 25. Barnabas' simplicity is commended to us now the second time, that whereas he might have borne the chiefest swing at Antioch, yet went he into Cilicia that he might fet [fetch] Paul thence, who he knew should be preferred before him. Therefore we see how, forgetting himself, he respecteth nothing but that Christ may be chief; how he setteth before his eyes the edifying of the Church alone; how he is content with the prosperous success of the gospel. Therefore, Barnabas is no whit afraid lest Paul do any whit debase him by his coming, so he glorify Christ.
26. He addeth afterward, that such a holy concord was blessed from heaven; for this was no small honor that the holy name of Christians began there for all the whole world. Though the apostles had been long time at Jerusalem, yet God had not vouchsafed to bestow upon his Church, which was there, this excellent title of his Son. Whether it were because at Antioch much people was grown together into one body, as well of Jews as of Gentiles, or whether it were because the Church might be better ordered in time of peace; or because they were more bold to confess their faith, there were in very deed Christians both at Jerus- alem and also in Samaria before that time; and we know that Jerusalem was the first fountain from which Christianity did flow. 742 And what is it else to be a disciple of Christ but to be a Christian? But when they began plainly to be called that which they were the use of the name served greatly to set forth the glory of Christ, because by this means they referred all their religion unto Christ alone. This was, therefore, a most excellent worship for the city of Antioch. that Christ brought forth his name thence like a standard, whereby it might be made known to all the world that there was some people whose captain was Christ, and which did glory in his name.
But and if Rome had such a color of [pretext for] pride, who were able to suffer the proud boastings of the Pope and his adherents? They would then, not without cause, thunder out that Rome is the mother and head of all Churches; but it is well, that seeing they challenge to themselves whatsoever, when they come to the matter, they are found altogether vain; yea, Antioch itself doth plainly prove that the estate of one place is not continual. Admit we grant the Romans these plausible titles, we have been sometimes, [we once were,] shall they yet be so bold as to take one-half of that which belongeth to Antioch? And is the dignity of
742 "Verum fuisse fontem ex quo primum fluxit Christanismus," was the true fountain from which Chris- tianity did first flow.
360
? Acts 11:25-26
? Antioch the greater now, because the Christians had their name thence? Yea, it is rather a manifest mirror of the horrible vengeance of God. For, seeing there is nothing to be seen there but evil favored wastiness, 743 it remaineth that we learn to humble ourselves under the mighty hand of God, and that we know that unthankful men have not so much liberty granted them that they may freely mock God.
? ? 743 "Deformen vasitatem," hideous devastation.
361
Acts 11:27-30
? ? Acts 11:27-30
? 27. In those days came prophets from Jerusalem to Antioch. 28. And one of them, named Agabus, arose, and signified by the Spirit, that there should be a great famine throughout the whole world, which happened under Claudius Caesar. 29. And as every one of the disciples was able, they decreed every man to send succor to the brethren which dwelt in Judea. 30. Which thing they did, sending it unto the elders by the hands of Barnabas and Saul.
? ? ? 27. Luke commendeth in this place the faith of the men of Antioch by the fruit, because they endeavored to relieve the poverty of that church, from whence they received the gospel, with their abundance; and that did they unrequested. Such earnest care for the brethren doth sufficiently declare how seriously they worshipped Christ, the head of all. Luke doth signify that the fame of that church was spread abroad, when he saith that there came excel- lent men thither from Jerusalem. But forasmuch as the word prophet is taken divers ways in the New Testament as we may learn by the former Epistle to the Corinthians, those are called prophets in this place who were endued with the gift of prophesying, as the four daughters of Philip shall have the same title given them hereafter. And forasmuch as the foretelling of the famine is attributed to Agabus alone, we may hereby gather that this was granted to every one by a certain measure to know things to come.
28. He signified by the Spirit. Luke doth plainly express that the Spirit of God was the author of this prophecy, that we may know that it was not a conjecture taken by the stars, or some other natural causes; again, that Agabus did not play the philosopher after the manner of men, but he uttered that which God had appointed by the secret inspiration of the Spirit. Barrenness may indeed be sometimes foretold by the disposition of the stars, but there is no certainty in such foretellings, both because of the opposite concourses, and also, especially, because God doth govern earthly things at his pleasure, far otherwise than can be gathered by the stars, that he may lead men away from the perverse beholding of stars. And although these foretellings have their degree, yet the prophecies of the Spirit do far exceed them. But it seemeth that the foretelling of the famine was unlucky, [of evil omen,] and not to be wished for; for to what end was it for men to be made miserable before their time, by having the unhappy event foretold? I answer, that there be many causes for which it is expedient that men should be warned before in time when the judgments of God hang over their heads, and punishments [are] due to their sins. I omit others which are usual 744 in the prophets, because [viz. that] they have a space granted wherein to repent, that they may prevent God's judgment, who have provoked his wrath against themselves; because
? 744 "Passim occurrunt," everywhere occur, are everywhere mentioned.
362
Acts 11:27-30
? [that] the faithful are instructed in time to arm themselves with patience; because [that] the obstinate wickedness of wicked men is convict; because [that] both good and evil learn that miseries do not come by chance, but that they are punishments wherewith God doth punish the sins of the world; because [that] those are awakened out of their sleep and sluggishness by this means, who took great delight in their vices. The profit of this present prophecy ap- peareth by the text, because the men of Antioch were thereby pricked forward to relieve their brethren which were in misery.
Which happened under Claudius. Suetonius also maketh mention of this famine, who saith that there were crusts or shards thrown at Claudius' head in the midst of the market and that he was so sore afraid of stoning, that he had a singular care afterward, during his whole life, to make provision for victual. And Josephus, in his Fifteenth Book of Antiquity, saith, that Judea was sore oppressed with scarcity, by reason of continual drought.
29. But here ariseth a question, seeing that the misery was common to all, why ought they rather to have succored one people than all the rest? I answer, that forasmuch as Judea was impoverished with great destructions of wars and other miseries, the men of Antioch were not without cause more moved with the miseries of the brethren which were there; secondly, the greater the rage of the enemies was, the more wretched was the estate of the brethren. Finally, Paul doth sufficiently declare, in the Epistle to the Galatians, that Judea had certain especial necessities, whereof all other had regard, not without cause, (Galatians 3) And this thankfulness deserved no small commendations, in that the men of Antioch thought that they ought to help the needy brethren, from whom they had received the gospel. For there is nothing more just than that those should reap earthly things who have sown spiritual things. As every man is too much bent to provide for himself, every man might readily have excepted and objected: Why shall not I rather provide for myself? But when they call to mind how greatly they are indebted to the brethren, omitting that carefulness, 745 they turn themselves to help them. In sum, this alms had a double end; for the men of Antioch did the duty of charity toward their needy brethren and they did also testify by this sign, what great account they made of the gospel, whilst that they honored the place whence it came.
As every man was able. We see the men of Antioch observe in this place that mean which Paul prescribeth to the Corinthians, (2 Corinthians 8:6,) whether they did this of themselves, or being instructed by him; and it is not to be doubted, but that he continued like to himself 746 in both places. Therefore we must follow this rule, that every one, considering how much is granted him, impart the same courteously with his brethren, as one that must give an ac- count; so shall it come to pass, that he which is but poor shall have a liberal mind, and that
? 745 "Immodica illa anxietate," that excessive anxiety.
746 "Sibi constiterit," is consistent with himself.
363
a small reward 747 shall be counted a fat and gorgeous sacrifice. By this word determined, Luke giveth us to understand that their oblation was voluntary. Which thing ought so to be, as Paul teacheth, that we reach out our hand unto the needy not as constrained, but cheerfully, (2 Corinthians 9:7. ) When as he nameth every one, it is all one as if he should say, that one did not prescribe another a law, neither did they burthen one another with their prejudice, but that every man did bestow his liberality as seemed good to himself; and we must note the word ? ? ? ? ? ? ? ? ? , whereby we are taught that rich men have greater abundance given them upon that condition, that they may be the ministers of the poor in the dispensation committed to them by God. Lastly, Luke teacheth that the blessing was sent not to all the whole nation, but only to those that were of the household of faith, not because we ought never to use any bountifulness, or courtesy towards the unbelievers, seeing love ought to extend itself unto all mankind, but because those ought to be preferred whom God hath joined and linked to us move near, and with a more holy band.
30. Sending it unto the elders, [presbyters. ] We must note two things in this place, that the men of Antioch did choose faithful men, and of known honesty, to carry their blessing; secondly, that they sent it unto the elders, that they might wisely bestow the same. For if alms be thrown into the midst of the common people, or be set in the midst where every one may take what he will, every man will by and by take it to himself as if it were some common prey; and so he that is most bold will defraud the needy; yea, through his greediness he will cut the throats of the hungry. Therefore, let us mark these places, which teach that we must not only deal uprightly and faithfully, but that there is also an order and wisdom required as well in making choice as in all our administration. Those are called elders in whose hands the government of the Church was, among whom the apostles were chief; the men of Antioch refer the holy money (which they had appointed for the poor) to their dis- cretion. If any man object that this was the office of the deacons, forasmuch as the apostles did deny that they could both serve tables and attend upon doctrine, answer is easy, that the deacons were appointed over tables, in such sort, that yet, notwithstanding, they were under the elders, [presbyters,] neither did they any thing but at their appointment.
Acts 11:27-30
? ? ? ? 747 "Munus," gift.
364
CHAPTER 12
Chapter 12
? 365
Acts 12:1-5
? ? Acts 12:1-5
? 1. About that time Herod the king stretched out his hand to afflict certain of the Church. 2. And he killed James the brother of John with the sword. 3. And when he saw that this pleased the Jews, he proceeded to take Peter also. (Then were the days of sweet [unleavened] bread. ) 4. When he had taken him also, he put him in prison, delivering him to four quaternions of soldiers to be kept; intending after Easter to bring him forth to the people. 5. Therefore, Peter was kept in prison; but continual prayer was made for him of the Church of [to] God.
? ? ? 1. Here followeth new persecution raised by Herod. We see that the Church had some short truce, that it might, as it were, by a short breathing, recover some courage against the time to come, and that it might then fight afresh. So at this day there is no cause why the faithful, having borne the brunts of one or two conflicts, should promise themselves rest, 748 or should desire such a calling 749 as old overworn soldiers use to have. Let this suffice them if the Lord grant them some time wherein they may recover their strength. This Herod was Agrippa the greater, [elder,] the son of Aristobulus, whom his father slew. Josephus doth no where call him Herod, it may be, because he had a brother who was king of Chalcis, whose name was Herod. This man was incensed to afflict the Church not so much for any love he had to religion, as that by this means he might flatter the common people which did otherwise not greatly favor him; or rather, he was moved hereunto with tyrannical cruelty, because he was afraid of innovation, which tyrants do always fear, lest it trouble the quiet estate of their dominion. Yet it is likely that he did shed innocent blood, that, according to the common craft of kings, he might gratify a furious people; because St. Luke will shortly after declare that Peter the apostle was put into prison that he might be a pleasant spectacle.
He killed James. Undoubtedly the cruelty of this mad man was restrained and bridled by the secret power of God. For assuredly he would never have been content with one or two murders, and so have abstained from persecuting the rest, but he would rather have piled up martyrs upon heaps, unless God had set his hand against him, and defended his flock. So when we see that the enemies of godliness, being full of fury, do not commit horrible slaughters, that they may mix and imbrue all things with blood, let us know that we need not thank their moderation and clemency for this; but because, when the Lord doth spare his sheep, he doth not suffer them to do so much hurt as they would. This Herod was not so courteous, that he would stick to win peace or the people's favor with the punishment of an hundred men or more.
? 748 "Perpetuam. quietem," perpetual rest.
749 "Vacationem," discharge.
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Wherefore, we must think with ourselves that he was tied by one that had the rule over him, that he might not more vehemently oppress the Church. He slew James, as, when any sedition is raised, the heads and captains go first to the pot, 750 that the common riff-raft may by their punishment be terrified. Nevertheless, the Lord suffered him whom he had furnished with constancy to be put to death, that by death he might get the victory as a strong and invincible champion. So that the attempts of tyrants notwithstanding, God maketh choice of sweet-smelling sacrifices to establish the faith of his gospel. Luke calleth this games which was slain the brother of John, that he may distinguish him from the son of Alpheus. For whereas some make him a third cousin of Christ's, who was only some one of the disciples, I do not like of that, because I am by strong reasons persuaded to think that there were no more. Let him that will, repair to the second to the Galatians. Therefore, I think that the apostle and the son of Alpheus were all one, whom the Jews threw down headlong from the top of the temple, whose death was so highly Commended for his singular praise of holiness.
3. Seeing that it pleased the Jews. It appeareth more plainly by this that Herod was not moved either with any zeal that he had to Moses' law or with any hatred of the gospel, thus to persecute the Church; but that he might provide for his own private affairs, for he procee- deth in his cruelty that he may win the people's favor; therefore we must know that there be diverse causes for which the Church is assaulted on every side. Oftentimes perverse zeal driveth the wicked headlong to fight for their superstitions, and that they may sacrifice an offering to their idols by shedding innocent blood; but the more part is moved with private commodities only, so in times past, at such time as Nero knew, after the burning of the city, that he was loathed and hated of the people, he sought by this subtle means to get into favor again, or, at least, he went about to stay their slanders and complaints, by putting certain thousands of the godly to death.
In like sort, that Herod may win the people's favor, who did love him but a little, he putteth the Christians to death. as a price wherewith he might redeem their favor; and such is our estate at this day, for though all men run by troops upon the members of Christ, 751 yet few are pooked 752 forward with superstition; but some sell themselves to antichrist, like profitable bond-slaves; other some bear with, and commend the outrageous outcries of monks and the common people. But we, in the mean season, being abjects, must be glad to bear their mocks; yet there is one comfort which doth excellently keep us on foot, in that we know that our blood is precious in the sight of Almighty God, which the world cloth
750 "In duces et capita animadverti solet," punishment is usually inflicted on the heads and captains.
751 "Insaniant," rage against.
752 "Incitat," instigated by.
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Acts 12:1-5
? ? Acts 12:1-5
? shamefully abuse; yea, the more shamefully and reproachfully the wicked do handle us, so much the less shall God's goodness forsake us.
4. Adding four quaternions of soldiers. Luke doth, in this place, declare by circumstances that Peter was, as it were, shut up in his grave, so that it might seem that he was quite past hope; for as they divided the day and night into four parts by three hours, so Herod divided the watches, that four soldiers might always keep watch, and that one quaternion might succeed another every third hour. He showeth the cause why he was not forthwith put to death, because it had been an heinous offense to put him to death in the Easter holidays; therefore, Herod doth not delay the time as doubtful what to do, but doth only wait for op- portunity; yea, he maketh choice of a time, when as his gift may be more plausible, because there came a great multitude together from all parts unto the holy day. 753
5. But prayers were made. Luke teacheth here that the faithful did not, in the mean season, foreslow [neglect] their duty, Peter stood in the forward 754 alone; but all the rest fought with their prayers together with him, and they aided him so much as they were able. Hereby we do also gather, that they were not discouraged, for by prayer they testify that they persist so much as they are able in defense of the cause, for which Peter is in danger of life. This place teacheth, first, how we ought to be affected when we see our brethren persecuted by the wicked for the testimony of the gospel, for if we be slothful, and if we be not inwardly touched with their dangers, we do not only defy and them of the due duty of love, but also treacherously forsake the confession of our faith; and, assuredly, if the cause be common, yea, if they fight for our safety and salvation, we do not only forsake them, but even Christ and ourselves; and the present necessity requireth, that they be far more fervent in prayer than commonly they are, whosoever will be counted Christians. We see some of our brethren (being brought to extreme poverty) live in exile, others we see imprisoned, many cast into stinking dungeons, many consumed with fire, yea, we see new torments oftentimes invented, whereby being long tormented they may feel death. Unless these provocations sharpen our desire to pray, we be more than blockish; therefore, so soon as any persecution ariseth, let us by and by get ourselves to prayer.
Also, it is a likely thing that the Church took greater thought for Peter's life, because they should have suffered great loss if he had gone. 755 Neither doth Luke say barely that prayer was made; but he addeth also, that it was earnest and continual, whereby he giveth us to understand that the faithful prayed not coldly or over fields; 756 but so long as Peter was in the conflict, the faithful did what they could to help him, and that without wearisome-
? 753 "Ad diem festum," to the feast, or festival.
754 "In prima acie," in the front rank, the van.
755 "In ejus morte," in his death.
756 "Defunctorie," perfunctorily.
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ness. We must always understand the name of God, which is here expressed, whensoever mention is made of prayer in the Scripture, for this is one of the chiefest and first principles of faith, that we ought to direct our prayers unto God alone, as he challengeth to himself this peculiar worship, "Call upon me in the day of tribulation," (Psalm 50:15. )
Acts 12:1-5
? ? 369
Acts 12:6-11
? ? Acts 12:6-11
? 6. And when Herod was about to bring him forth, the same night slept Peter between two soldiers, bound with two chains; and the keepers kept the prison before the door. 7. And, behold, the angel of the Lord stood, and a light shined in the habitation: and he smote Peter's side, saying, Arise straightway; and his chains felt from his hands, 8. And the angel said to him, Gird thyself, and bind on thy sandals. And he did so. Then he saith to him, Put thy garment about thee, and follow me. 9. And going out, he followed him, neither understood he that that was true which was done by the angel; but he thought that he saw a vision. 10. And when they were past the first watch, and the second, they came to the iron gate, which leadeth into the city, which opened to them of its own accord; and when they were come out, they passed through one street, and by and by the angel departed from him. 11. Then Peter returning to himself, said, Now of a truth I know that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the waiting of the people of the Jews.
? ? ? 6. When he was about to bring him forth. It seemeth at the first blush that the Church prayeth to small purpose, for the day was now appointed wherein Peter should be put to death, and he is within one night of death, and yet the faithful cease not to pray, because they know that when the Lord doth purpose to deliver his, he taketh his time oftentimes in the last and farthest point of necessity, and that he hath in his hand diverse ways to deliver. Secondly, we may think that they did not so much pray for Peter's life, as that the Lord would arm him with invincible fortitude, for the glory of the gospel, and that God would [not] set the gospel of his Son open to the reproaches and slanders of the wicked.
That night he slept. All these circumstances do more set forth the wonderful power of God, for who would not have thought that Peter was already swallowed up of death? for though he drew breath as yet, yet he had no chinch [chink] to creep out at, for as much as he was beset with many deaths. Therefore, whereas he escapeth from amidst deaths, whereas he goeth safely among the hands of his hangmen, whereas the chains are molten and are loosed, whereas the iron gate openeth itself to him; hereby it appeareth that it was a mere divine kind of deliverance, and it was profitable for Peter to be thus taught by these signs, that he might with more assurance forthwith declare unto men the grace of God thus known. Again, it appeareth by this strait keeping that Herod meant nothing less 757 than to let Peter go away alive.
7. A light shined, It is to be thought that Peter alone saw this light, and that the soldiers did either sleep so soundly, or else were so amazed, that they neither felt nor perceived any
? 757 "Nihil Herocli fuisse minus in animo," that there was nothing Herod less intended.
370
Acts 12:6-11
? thing, And there might be two causes why God would have the light to shine; either that Peter might have the use thereof, and that the darkness might be no hindrance to him, or that it might be to him a sign and token of the heavenly glory. For we read oftentimes that the angels appeared with glistering brightness, even when the sun did shine, Assuredly, Peter might have gathered by the strange light that God was present, and also he ought to have made his profit thereof. When as the angel smiteth Peter's side, it appeareth hereby what a care God hath for his, who watcheth over them when they sleep, and raiseth them when they are drowsy. And surely there were nothing more miserable than we, if the con- tinuance of our prayers alone did keep God in his watching over us; for such is the infirmity of our flesh that we faint and quail, and we stand most of all in need of his help when our minds, being drawn away, do not seek him. Sleep is a certain image of death, and doth choke and drown all the senses, what should become of us if God should then cease to have respect to us? But forasmuch as when the faithful go to sleep, they commit their safety to God, it cometh to pass by this means, that even their sleep doth call upon God.
Whereas he saith, that immediately after the angel had said the word the chains were loosed, we gather by this, that there is power enough in the commandment of God alone to remove all manner [of] lets, when all ways seem to be stopt on all sides, so that if he intend to appease the motions and tumults of war, although the whole world were appointed in armor, their spears and swords shall forthwith fall out of their hands; on the other side, if he be determined to punish us and our sins with war, in a moment, (in the twinkling of an eye,) their minds, which were before given to peace, shall wax hot, and they shall lay hand on their swords. Whereas Luke setteth down severally both the words of the angel, and also the course of the matter, it serveth for the more certainty of the history, that it may in every respect appear that Peter was delivered by God.
9. He knew not that it was true. He did not think that it was a vain or false visor, as Satan doth oftentimes delude men with jugglings; but true is taken in this place for that which is done naturally and after the manner of men. For we must note the contrariety [antithesis] that is between the thing itself and the vision. Furthermore, though he think that it is a vision, yet doth he willingly obey; whereby his obedience is proved, whilst that being content with the commandment of the angel alone, he doth not inquire nor reason what he must de, but doth that which he is commanded to do.
10. When they were past. God was able to have carried Peter away in the turning of an hand; 758 but he overcometh diverse straits one after another, that the glory of the miracle might be the greater. So he created the world in six days, (Genesis 1. ) not because he had any need of space of thee, but that he might the better stay us in the meditating upon his works, (Exodus 20:11,) for he applieth the manner of doing unto our capacity, and unto the
? 758 "Momento uno," in one moment.
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increase of faith. If Peter had at a sudden been carried unto the house where the brethren were assembled, then should one only deliverance have been acknowledged, but now we see, as it were with our eyes, that he was delivered more than ten times.
11. Then Peter returning to himself. It is word for word, being made in himself, because, being before astonied with a strange and incredible thing, he was, as it were, without himself. But now at length, as it were after a trance, he knoweth that he is delivered from death. His words set down by Luke contain a thanksgiving; for he extolleth with himself the benefit of God which he had tried, [experienced,] and whereof he had tasted, and he doth highly commend it with himself, until he find some other witnesses. He saith that the angel was sent of God, according to the common meaning of the godly, who hold that the angels are appointed to be ministers, to be careful for, and to take charge of their safety; for unless he had been thus persuaded, he would not have spoken of the angel. And yet he doth not commend the angel as the author of the grace, but he ascribeth all the whole praise of the work to God alone, neither do the angels help us to this end, that they may derive unto themselves even the least jot of God's glory. Whereas he saith that he was delivered out of the hand of Herod, he amplifieth the goodness and benefit of God, by the power of his enemy. To the same end tendeth that which he addeth of the Jews; for the greater the number of the enemies was, the more excellent was the grace of God toward his servant; for it is a great matter that God alone being favorable, the deadly hatred of all the whole world should come to nought.
Acts 12:6-11
? ? 372
Acts 12:12-19
? ? Acts 12:12-19
? 12. And, considering, he came into the house of Mary the mother of John, whose surname was Mark; where many were gathered and praying. 13. And when Peter had knocked at the entry-door, a maid came out to hearken, named Rhoda. 14. And when she knew Peter's voice, she opened not the door for joy, but running in, she told that Peter stood without. 15. But they said to her, Thou art mad. But she affirmed more vehemently that it was so. But they said, It is his angel. 16. But. Peter continued knocking: when they had opened, they saw him, and they were astonished. 17. But after that he had beckoned to them with the hand, that they should hold their peace, he told them how God had brought him out of prison. And he said, Tell James and the brethren these things. And he departed thence, and went into another place. 18. After that it was day, there was no small ado amongst the soldiers, what was become of Peter. 19. And when Herod had sought him, and could not find him, so soon as he knew the matter, he commanded the keepers to be carried away, [executed. ]
? ? ? 12. Into the house of Mary It appeareth that she was a matron of rare godliness, whose house was, as it were, a certain temple of God, where the brethren did use to meet together. And Luke saith that there were many assembled there, because, seeing they could not all meet together in one place without fear of some tumult, they came together in diverse places of the city in companies, as they could conveniently. For, doubtless, there were other com- panies gathered together elsewhere, because it is not to be thought that (at such times as many of the faithful did give themselves to prayer) the apostles were not in like sort occupied, and one house could not hold so many.
