For what is more
unlikely
445 than that that should die whereby we have immortality?
Calvin Commentary - Acts - b
He wondered at the vision.
Let us know that God did use thus to deal with our fathers, that they might assuredly know his majesty; for he meant to make a manifest distinction between the visions which he showed, and the juggling casts of Satan.
And this certainty is more necessary, for what credit should the oracles of God otherwise carry, wherein the covenant of eternal life is contained?
Therefore, forasmuch as this alone is the true stay of faith, to have God to be the author thereof, that he may [he must needs] undoubtedly declare that it is he that speaketh.
Again, forasmuch as Satan walketh about continually, and doth by many and strange shifts insinuate himself, and hath so many ways to deceive, and espe- cially seeing he doth pretend the name of God craftily, we must take great heed of his mocks.
We see how in times past he deluded all nations, and [how he deludes] the Papists also.
For all the monsters of superstitions, all the dotings of errors which were in times past, and do as yet reign in Popery, did proceed from dreams, visions, and false revelations; yea, further- more, even the Anabaptists have their illusions thence.
Therefore, this is the only remedy that God do distinguish by certain marks those visions which he showeth; for then are we without danger of erring, when he hath revealed his majesty unto us.
For this cause was the mind of Moses stricken with admiration, and then afterwards he draweth near to consider; after that he is come nearer, the Lord toucheth him with a more lively feeling of [I confess indeed] his presence, so that he is afraid.
For I confess that there are none of all these things which Satan cannot imitate, yet falsely like an ape.
And the Lord doth not only show himself by such signs, but helping our dullness, he doth also open our eyes that we may not be de- ceived.
Again, the Holy Ghost doth imprint in our minds certain marks and tokens of God's presence, that there may no doubt remain.
32. I am the God of thy fathers. Now, we see to what end the vision was offered to Moses; to wit, that the word of God might have his [its] authority. For bare visions should do but
? 429 "Insoltus," unwonted.
211
little good, unless doctrine were joined therewithal; and it is joined with them not as an in- ferior part, but as the cause of all visions and the end. And whereas he calleth himself the God of Abraham, Isaac, and Jacob, there is a double reason why he calleth himself so. As the majesty of God is infinite, if we will comprehend it, it doth rather swallow up our senses; if we endeavor to ascend unto it we vanish away; therefore, he adorneth himself with titles under which we may comprehend him. But we must mark that God maketh choice of such titles, as that he may by them call us back unto his word. For he is called the God of Abraham, Isaac, and Jacob, for this cause, because he committed unto them the doctrine of salvation, that he might thereby be known to the world. But God had respect properly unto the present circumstance when he spake to Moses on this wise; for both this vision, and the hope of the delivery of the people, and the commandment which he was about to give to Moses, did depend upon the covenant which he had made in times past with the fathers. So that the suspicion of novelty is taken away, and the mind of Moses is lifted up to hope for redemption, which was grounded in the whole 430 promise.
Therefore, this title is as much as if God had said, I, which have promised in times past to your fathers, that I have a care of your safety, which have taken the kindred of Abraham to my tuition by a free covenant, yea, which have appointed this time for an end of your bondage, I appear now unto thee, that I may perform that which I promised, like as at this day all the promises of God must lean and be stayed upon this foundation, that they may be sure and certain to us, that God hath adopted us in Christ, and hath promised that he will be our God and our Father. And Christ gathereth out of this place by good reason that the godly live after they be dead, (Matthew 22:32;) for if the whole man perish in death, this were an unfitting speech, 431 I am the God of Abraham. Let us suppose that there is no Rome, shall not he be laughed at which shall call himself consul of Rome? For this is requisite in relation, that the members be answerable between themselves. 432 There is also another reason to be considered, that forasmuch as God hath in his hand both life and death, without all doubt he preserveth those alive whose father he will be, and whom he counteth his chil- dren; therefore, though Abraham, Isaac, and Jacob died, concerning the flesh, yet do they live in spirit with God.
And Moses being afraid. This might seem to be an absurd thing, that a voice full of consolation doth rather terrify Moses than make him glad; but it was good for Moses to be thus terrified with the presence of God, that he might frame himself unto the greater rever- ence; neither doth the voice of God alone strike his mind, but his majesty, whereof he saw
430
431
432
correspond to each other.
"In veteri," on the old.
"Inepta esset loquutio," the expression were inept.
"Hoc enim exigit relatio ut membra inter se respondeant," for relation requires that the members (related)
Acts 7:30-34
? ? 212
a sign in the burning bush. And what marvel is it, if man be afraid when he seeth God? and especially let us remember that men's minds are by this means prepared unto fear and rev- erence as in Exodus 20:22,
"Thou hast seen signs, thou hast heard the sound of the trumpet, that thou mayest learn to
fear the Lord. "
But some will say, Why dare not Moses now for fear consider, who was not afraid to
draw near before? I answer, that the nearer we draw unto God, the more his glory doth ap- pear, so are we the more afraid, and that by right. And God maketh Moses afraid for none other cause, save only that he may make him obedient unto him. This fear was a preparation not unfit for greater boldness; and to this end tendeth that which followeth, Put off thy shoes from thy feet; for he is admonished by this sign with reverence to receive the commandments of God, and to give him due glory by all means.
33. Because the place wherein. The Lord meant by this commendation which he giveth to the place, to lift up the mind of Moses into heaven, that he might not think upon any earthly thing. And if so be that Moses was to be pricked forward with so many pricks, that having forgotten the earth, he might hearken to God, must not we have our sides even, as it were, digged through, 433 seeing we are an hundred times more slow than he? Notwith- standing, here may a question be asked, how this place became so holy? for it was no more holy than other places before that day. I answer, that this honor is given to the presence of God, and not to the place, and that the holiness of the place is spoken of for man's sake. For if the presence of God do make the earth holy, how much more force thereof ought men to have? 434 Notwithstanding, we must also note, that the place was thus beautified only for a time, so that God did not fix his glory there, as Jacob erected an altar to God in Bethel, after that God had showed some token of his presence there, (Genesis 35:7. ) When as his posterity did imitate the same afterward, it was such worship as was reproved. 435 Finally, the place is called holy for Moses' sake only, that he may the better address himself to fear God and to obey him. Forasmuch as God doth now show himself unto us everywhere in Christ, and that in no obscure figures, but in the full light and perfect truth, we must not only put off our shoes from our feet, but strip ourselves stark-naked of ourselves. 436
34. In seeing I have seen. God promiseth now that he will deliver his people, that he may appoint Moses to be his minister afresh, because the former objection was taken away by so long space of time. For God is said to see our miseries when he hath respect to us, and is
433 "Annon quasi fodiendi sumus," must not we be, as it were, stabbed.
434 "Quanto majorem vim ab hominibus percipi aequium est," how much more forcibly ought man to feel
it?
435 "Perversus cultus fuit," it was perverted worship.
436 "Sed nos totos exuere," but divest ourselves entirely.
213
Acts 7:30-34
? ? careful for our safety; as he is said again to shut his eyes, and turn his back, when as he seemeth to set light by our cause. In like sort is he said to come down. He needeth not to move out of his place to help us, for his hand reacheth throughout the heaven and earth; but this is referred unto our understanding. For, seeing that he did not deliver his people from their affliction, he might seem that he was afar off, and was busied about some other thing in heaven. Now he saith that the Israelites shall perceive that he is nigh unto them. The sum tendeth to this end, that Moses knowing the will of God, may not doubt to follow him as a guide, and the more boldly to employ himself about the delivery of the people, which he knew was the work of God. For we must note that he saith that he heard the mourning of the people. For although he hath respect unto those which are in misery and unjustly oppressed, yet when we lay our mournings and complaints in his lap, he is especially moved to have mercy; although this word may be taken for those blind and confused com- plaints which are not directed unto God, as it is taken oftentimes elsewhere.
Acts 7:30-34
? ? 214
Acts 7:35-37
? ? Acts 7:35-37
? 35. This Moses, whom they had denied, saying, Who made thee a ruler and judge? him, I say, hath God sent to be a ruler and a redeemer, in the hand of the angel which appeared unto him in the bush. 36. He brought them out, having showed wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years. 37. This is Moses, which said unto the children of Israel, The Lord your God shall raise up unto you a Prophet, out of the midst of your brethren, like unto me; hear him.
? ? ? 35. Stephen passeth over many things, because he maketh haste unto this stun, that the Jews may understand that the fathers were not delivered therefore, because they had deserved that with their godliness, but that this benefit was bestowed upon them, being altogether unworthy; and, secondly, that there is some more perfect thing to be hoped for of these be- ginnings. When Moses, being ordained of God to be their revenger and deliverer, was now in a readiness, they stopped the way before him; therefore God doth deliver them now, as it were against their will. That which is added touching miracles and wonders, serveth as well to the setting forth of the grace of God, as to make known the calling of Moses. It is surely a strange thing, that God doth vouchsafe to declare his power by divers wonders, for such an unthankful people's sake. But in the mean season, he bringeth his servant in credit. Therefore, whereas the Jews set less by him afterward, whereas they essay sometimes to drive him away by railing, whereas they scold sometimes, sometimes murmur, sometimes set upon him outrageously, they bewray thereby both their wickedness, and also their con- tempt of the grace of God. Their unthankfulness and ungodliness was so increased always, that God must needs have striven with wonderful patience with such a froward and stubborn people.
A ruler and a deliverer. We must understand the contrarieties 437 which augment the fault. They would have obeyed Moses if a tyrant had appointed him to be a judge, but they contemn him proudly, and refuse him disdainfully, being appointed of God, and that to be a deliverer. Therefore, in despising him, they were wicked; and in rejecting grace, unthankful. And whereas Moses hath such an honorable title given him, God doth not so give and resign unto man that honor which is due to himself, that he loseth any whit of his authority thereby. For doubtless Moses was not called a redeemer or deliverer in any other respect save only because he was the minister of God. And by this means the glory of the whole work remaineth in the power of God wholly. Therefore let us learn that so often as men have the titles which belong to God given them, God himself is not despoiled of his honor; but because the work is done by their hands, they are by this means commended. To this end tendeth that which
? 437 "Subaudiendae sunt antitheses," we must supply the antitheses.
215
Acts 7:35-37
? Stephen saith, that this charge was committed to Moses in the hand of the angel. For by this means Moses is made subject to Christ, that under his conduct and direction he may obey God. For hand is taken in this place not for ministry, but for principality. Wherefore, God did so use the service of Moses, that the power of Christ did surpass him, as he is even at this day the chief governor, in accomplishing the salvation of the Church; yea, he useth the ministry of men in that sort, that the force and effect dependeth upon him alone.
37. A Prophet shall God raise up. Stephen endeavoreth undoubtedly to prove by these words that Christ is the end of the law; although he doth not express the same in plain words. And assuredly, (as we have already said,) Luke reciteth not word for word all those things which Stephen uttered; but it is sufficient for him to note the principal points of matters. Furthermore, we have said before in the third chapter, that this testimony is so applied to Christ, that notwithstanding it agreeth to the other prophets also. For after that Moses had forbidden the people to be carried to and fro with the wicked superstitions of the Gentiles, he showeth what ought to follow. There is no cause (saith he) why thou shouldst desire magicians and enchanters; for God will never suffer thee to want prophets to teach thee faithfully. And now it is certain that the ministry of the prophets was temporal, as was also the ministry of the law; until Christ should bring the full perfection of wisdom into the world. Therefore Stephen's speech tendeth to this end, that Moses doth not keep the people fast bound to himself alone when as he setteth before them and commendeth unto them another teacher. The prophets were indeed, interpreters of the law and all their doctrine was, as it were, an addition or appurtenance 438 of those things which were uttered by Moses; but forasmuch as this was also certain, that Christ should bring a more perfect kind of doctrine, because he should make an end of all the prophecies, it followeth, that he is made the chief; and that the principal mastership (that I may so call it) is his, lest the faith of the gospel should be doubtful. Now we know to what end Stephen intermingled Moses' testi- mony, to wit, that he may prove that the Jews did no less contemn him, (of whom they made boast with open mouth to be their only teachers) even now when he is dead, than they did in times past, whilst he lived, wickedly and frowardly reject him. For whosoever believeth Moses, he will not refuse to be the disciple of Christ, whose messenger and crier he was, (John 5:46. ) For the rest 439 out of the third chapter.
? ? 438 "Appendix," an appendix.
439 "Reliqua pete," for the rest see.
216
Acts 7:38-41
? ? Acts 7:38-41
? 38. This is he which was in the congregation in the wilderness, with the angel which had spoken unto him in mount Sinai, [or did speak to him in the mount,] and with our fathers; who received lively oracles, that he might give them to us: 39. Whom our fathers would not obey, but they refused him, and they turned back in their hearts into Egypt, 40. Saying unto Aaron, Make us gods to go before us: for we know not what is happened to this Moses which brought us out of the land of Egypt. 41. And they made a calf in those days, and they offered sacrifice to the idol, and they rejoiced over the works of their own hands.
? ? ? 38. Stephen proceedeth to set forth the frowardness 440 of the people, who though they were provoked [stirred up] with so many benefits of God, yet did they never cease maliciously to reject him. If they had been disobedient and unthankful to God before, yet this so won- derful a deliverance ought to have brought them into a better mind; but he declareth that they were always like themselves. It was meet that so many miracles should not only have stuck fast in their minds, but also have continued still before their eyes. But having forgotten all, they fly back suddenly unto the superstitions of Egypt. The memorial of their cruel ser- vitude was yet fresh, which they had escaped by passing over the Red Sea; and yet they prefer those tyrants by whom they were more than cruelly handled, before their deliverer, This was, therefore, a heap of ungodliness most desperate, that their stubbornness could not be broken or overcome with so many benefits of God, but that they did always return unto their nature. This doth greatly augment the greatness of the offense, where Stephen saith that Moses was then with them in the wilderness. For besides that there appeareth here rare goodness and long-sufferance of the Lord, in bearing with them, they make themselves to be without all excuse, whilst that being beset on every side with so many straits, being brought into so great distress; having Moses to be their guide in their journey, and the faithful keeper of their life, they fall away nevertheless treacherously from God, Finally, it appeareth that they were like untamed beasts, whom God could not keep in obedience with so many bands. Therefore, inasmuch as Moses left not off to govern them even through the wilderness, under the conduct and aid of the angel, it is an easy matter to gather by this circumstance of time, how incurable and obstinate their frowardness was; as it was a point of monstrous rebellion, not to be humbled with miseries, 441 and even with the very sight of death.
Whereas he saith, that Moses was with the angel and the fathers, there is a contrary re- spect. 442 He was present with the fathers, that he might be their guide according to the
? 440 "Pravitate," depravity.
441 "Tot malis," so many miseries.
442 "Longe diversa est ratio," the explanation (of the two things) is very different.
217
Acts 7:38-41
? commandment of the Lord; he was with the angel as a minister. Whereupon it followeth that he was no private person to whom this injury was done, but it was done to the gov- ernance of God, when the people could be kept back, with the reverence of neither, from running headlong into wicked rebellion. We have already spoken of the angel. But the par- ticiple [? ? ? ? ? ? ? ? ? ] or which spake, hath a double meaning. For it may be understood either of the first vision, whereby Moses was called to redeem the people, or of that speech which God had with Moses, after they were come over the Red Sea. And because Christ declared both ways, that he was the author of their deliverance, it is no great matter whether we choose; yea, there is no let but that it may be extended unto both. For he which began to speak to Moses from the beginning, that he might send him into Egypt, did continue the tenor of his speech afterward, until the work was finished.
Which received lively oracles. Erasmus translated it lively speech; but those which are expert in the Greek tongue, they shall know that I have more truly translated the words of Stephen. For there is greater majesty in Oracles than in Speech, I speak only of the word; for I know that whatsoever proceedeth out of the mouth of God, the same is an oracle. Moreover, he purchaseth authority for the doctrine of Moses in these words, because he uttereth nothing but that which proceeded from God, Whereupon it followeth, that they did not so much rebel against Moses as against God; whereby their stubbornness 443 is more discovered, And this is a general way to establish doctrine, when men teach nothing but that which is commanded them by God. For what man dare make Moses inferior to him, who (as the Spirit affirmeth) ought only to be believed for this cause, because he faithfully unfolded and delivered the doctrine which he had received of God? But some men may ask this question, Why he called the law a living speech? For this title seemeth to disagree much with the words of Paul, where he saith that the law is the ministry of death, and that it worketh death, and that it is the strength of sin, (1 Corinthians 3:7. ) If you take lively speech for that which is effectual, and cannot be made frustrate by the contempt of men, there shall be no contrariety; but I interpret it as spoken actively, for that which maketh to live. 444 For seeing that the law is the perfect rule of godly and holy life, and it showeth the righteousness of God, it is counted, for good causes, the doctrine of life and salvation. And to this purpose serveth that solemn protestation of Moses, when he calleth heaven and earth to witness, that he hath set before them the way of death and life. In which sense the Lord himself complaineth, that his good law is broken, and his good commandments, whereof he had said, "He which shall do these things shall live in them," (Ezekiel 20) Therefore the law hath life in itself. Yet if any man had liefer take living for that which is full of efficacy and strength, I will not greatly stand in contention.
? 443 "Ferrea improbitas," their stubborn wickedness.
444 "Vivifica," vivifying.
218
Acts 7:38-41
? And whereas it is called the ministry of death, that is accidental to it, because of the corrupt nature of man; for it doth not engender sin, but it findeth it in us. It offered life, but we, which are altogether corrupt, can have nothing but death by it. Therefore, it is deadly in respect of men alone. Though Stephen had respect unto a farther thing in this place; for he doth not only speak of the bare commandments, but comprehendeth all Moses' doctrine, wherein the free promises are included, and so consequently, Christ himself, who is the only life and health of men. We must remember with what men Stephen had to do. They were such as were preposterously zealous of the law, who stayed only in the dead and deadly letter of the law; and, in the mean season, they raged against Stephen, because he sought Christ in the law, who is, indeed, the soul thereof. Therefore, by touching their perverse ignorance glancingly, he giveth them to understand that there is some greater and some more excellent thing hidden in the law than they have hitherto known. For as they were carnal, and content with an outward show, they sought no spiritual thing in it, yea, they would not so much as suffer the same to be showed them.
That he might give them to us. This serveth to refute the false accusation wherewith he was falsely burthened. For seeing he submitteth his neck to the yoke of the law, and professeth that he is one of Moses' scholars, he is far from discrediting him amongst others. Yea, rather he turneth back the fault which was laid to his charge upon those which were the authors of the slander. That was, as it were, a common reproach for all the people, because the fathers would not obey the law. And therewithal he telleth them that Moses was appointed to be a prophet, not only for his time, but that his authority might be in force with the pos- terity, even when he was dead. For it is not meet that the doctrine of God should be extin- guished together with ministers, or that it should be taken away.
For what is more unlikely 445 than that that should die whereby we have immortality? So must we think at this day. As the prophets and apostles spake unto the men of their time, so did they write unto us, and (that) the force of their doctrine is continual, because it hath rather God to be the author thereof than men. In the mean season, he teacheth that if any reject the word appointed for them, they reject the counsel of God.
39. They refused, and were turned away. He saith that the fathers rejected Moses; and he showeth the cause also, because they gave themselves rather unto the superstitions of Egypt; which was horrible, and more than blind fury, to desire the customs and ordinances of Egypt, where they had suffered such grievous things of late. He saith that they were turned away into Egypt in their hearts; not that they desired to return thither, (bodily,) but because they returned in mind unto those corruptions, which they ought not so much as to have remembered without great detestation and hatred. It is true, indeed, that the Jews did once speak of returning; but Stephen toucheth not that history now. Furthermore, he doth rather
? 445 "Minus consentaneum," less befitting.
219
express their stubbornness, when he saith that they were turned away. For after that they had taken the right way, having God for their guide and governor, they start aside suddenly, as if a stubborn unbroken horse, not obeying his rider, should frowardly run backward.
40. Make us. Though the Jews be turned back divers ways, yet Stephen maketh choice of one notable example above all the rest, of their filthy and detestable treachery, to wit, when they made themselves a calf, that they might worship it instead of God. For there can no more filthy thing be invented 446 than this their unthankfulness. They confess that they were delivered out of Egypt; neither do they deny that this was done by the grace of God and the ministry of Moses; yet, notwithstanding, they reject the author of so great goodness, together with the minister. And under what color? They pretend they cannot tell what is become of Moses. But they know full well that he is in the mount. They saw him with their eyes when he went up thither, until such time as the Lord took him unto himself, by com- passing him about with a cloud. Again, they know that Moses is absent for their health's sake, who had promised that he would return, and bring unto them the law which God should give. He bade them only be quiet a while. They raise mad uproars suddenly within a small time, and without any cause; yet to the end they may cover their madness with the color of some reason, they will have gods present with them, as if God had showed unto them no token of his presence hitherto; but his glory did appear daily in the cloud and pillar of fire. Therefore we see what haste they make to commit idolatry through wicked contempt of God, that I may, in the mean season, omit to declare how filthy and wicked their unthank- fulness was, in that they had so soon forgotten those miracles which they ought to have re- membered even until the end of the world. Therefore, by this one backsliding, it appeareth sufficiently what a stubborn and rebellious people they were.
Moreover, it was more expedient for the cause which Stephen had in hand, to recite this history of their rebellion than the other. 447 For the people doth quite overthrow the worship of God; they refuse the doctrine of the law; they bring in a strange and profane re- ligion. And this is a notable place, because it pointeth out the fountain from which all manner of superstitions did flow since the beginning, and especially what was the first be- ginning of making idols; to wit, because man, which is carnal, will, notwithstanding, have God present with him, according to the capacity of his flesh. This is the cause why men were so bold in all ages to make idols. 448 And God doth, indeed, apply 449 himself to our rudeness thus far, that he showeth himself visible, after a sort, under figures; for there were many signs under the law to testify his presence, And he cometh down unto us, even at this day,
446 "Nihil. . . fingi potest," nothing can be imagined.
447 "Quam alias referri," than to refer to any other.
448 "Tanta in fingendis idolis, hominum lascivia fuerit," there was such wantonness in men in forming idols.
449 "Accommodat," accommodate.
220
Acts 7:38-41
? ? Acts 7:38-41
? by baptism and the supper, and also by the external preaching of the word. But men offend two manner of ways in this; for, first, being not content with the means which God hath appointed, they boldly get to themselves new means. This is no small fault, because their fingers itch always to have new inventions without keeping any mean, and so they are not afraid to pass the bounds which God hath appointed them. But there can be no true image of God, save that which he appointed. Therefore, what images soever are reigned and invented by man besides his word, they are false and corrupt.
There is also another vice no less intolerable, that as man's mind conceiveth nothing of God but that which is gross and earthly, so it translateth all tokens of God's presence unto the same grossness. Neither doth man delight in those idols only which he himself hath made, but also doth corrupt whatsoever God hath ordained, by wresting it unto a contrary end. God cometh down unto us, indeed, as I have already said, but to this end, that he may lift us up into heaven with him. But we, because we are wholly set upon the earth, will, in like sort, have him in the earth. By this means is his heavenly glory deformed, and that ful- filled altogether which the Israelites say here, Make us gods. For whosoever he be that doth not worship God spiritually, he maketh unto himself a new god; and yet if ye thoroughly weigh all things, the Israelites will not have a god made of set purpose by them, but they think rather that they have the true and eternal God under the shape of the golden calf. For they are ready to offer the appointed sacrifice, and they approve that with their consent which Aaron saith, that those are the gods by whom they were brought out of Egypt. But God pusseth not for those frivolous imaginations; but he complaineth that men put strange gods in his place, so soon as they depart even a very little from his word.
41. And they made a calf. We may easily gather by that which goeth before, why they were more delighted in that figure than in any other. For although Egypt did swarm with innumerable idols, yet it is well known that they made the greatest account of an ox. And whence is it that they are so desirous to have an idol, save only because they were turned back into Egypt, as Stephen hath already said? We must note the speech when he saith that they offered sacrifice to the idol. Aaron commandeth the people to assemble themselves together to worship God; they come all together. Therefore they testify that they mean nothing less [any thing rather] than to defraud God of his worship, howsoever they translate the same unto the calf; yea, rather, they are determined to worship God in the image of the calf. But because they forsook the true God, by making an idol, whatsoever followeth after- ward it is judged to be given to the idol, because God refuseth all wicked worshipping. For it is not meet to account that as bestowed upon him which he hath not commanded; and because he forbids them expressly to erect any visible image unto him, that is mere sacrilege whatsoever is done afterward in honor thereof.
They rejoiced over the works. This speech is taken out of Isaiah, yet, out of the prophets, who, in like sort, upbraid unto the Jews that they were delighted in their own inventions.
221
Acts 7:38-41
? And surely it is wonderful madness, when men arrogate unto themselves anything in God's matters. I take this rejoicing to be that solemn dancing whereof Moses speaketh, in the thirty-second chapter of Exodus. Yet Stephen toucheth a common vice, wherewith idolaters are infected. For although it be altogether unlawful for men to attempt anything in religion which God hath not appointed, yet do they invent everything unadvisedly, and setting light by the Word of God, they make choice of the works of their own hands; but Stephen showeth that while they take such pleasure in this liberty, they displease God so much the more. But if we will have God to allow our worship, we must abstain from the works of our hands, that is, from our own inventions; for all that which men invent of themselves is nothing else but sacrilegious profanation. The idol is properly so called reproachfully, as it were a thing nothing worth, because no reason doth suffer man to make God. 450
? ? 450 "Deum. . . fabricari," to fabricate a god.
222
Acts 7:42-43
? ? Acts 7:42-43
? 42. And God turned himself, and gave them up to worship the host of heaven: as it is written in the book of the prophets, Have ye offered unto me slain beasts and sacrifices by the space of forty years in the wilderness, O ye house of Israel? 43. And ye took to you the tabernacle of Moloch, and the star of your god Remphan, and figures which ye made to worship them; therefore I will carry you away beyond Babylon.
? ? ? Stephen will here declare that the Jews did never make an end of sinning, but that they wandered farther in their froward errors; so that that first fall of theirs was unto them as it were an entrance into a labyrinth. And this doth he assign unto the just vengeance of God, that after that time their madness grew so, that they gat for one idol infinity. This example teacheth us to be careful to follow the rule which God hath set down; because, so soon as we are turned even but a little aside from the same, we must needs be carried to and fro with divers dotings, we must needs be entangled in many superstitions, and be utterly drowned in the huge sink of errors; which punishment God in justice layeth upon men which refuse to obey his word. Therefore Stephen saith that God was turned away; which word imported as much as if he should say, that he turned his back. For he had fastened his eyes after a sort upon the people, when he showed his singular care which he took in governing them; being offended with their falling away, now he turneth his face another way.
We may also hereby gather that we can no otherwise follow the right way, save only when the Lord watcheth over us to govern us; but so soon as his face is turned away, we run by and by into errors. The Israelites were forsaken of God even then when they made the calf; but Stephen meant to express the greatness of the punishment, as if he should have said, that they were altogether cast off into a reprobate sense then; as Paul also teacheth, that those which gave not glory to God when he had showed himself unto them, were, by the just judgment of God, given up unto blindness and blockishness, and unto shameful lusts, (Romans 1:28. ) Hereby it came to pass, that after that religion began to be corrupt, innumerable abominations succeeded a few superstitions, and gross monsters of idolatry came in place of light corruptions. For because men neglected the light which was set before them, they became altogether blockish by the just judgment of God, so that they had no more judgment than brute beasts. Idolatry surely is very fertile, that of one reigned god there should by and by come an hundred, that a thousand superstitions should flow from one. But this so great madness of men springeth hence, because God revengeth himself by deliv- ering them to Satan; because, after he hath once in hand to govern us, there is no change in his part, but he is plucked away 451 from us by our rash lightness.
? 451 "Distrahitur," torn asunder, withdrawn.
223
Acts 7:42-43
? Have ye offered unto me slain beasts and sacrifices? This place is taken out of the fifth chapter of Amos, (Amos 5:25. ) The speech which Stephen useth showeth that all the prophecies were gathered into one body; and Amos addeth, (after that he had inveighed against the idolatry and sundry sins of the people,) that this is no new evil, that the Jews are rebellious against God, because their fathers had fallen away from true godliness even in the wilderness. Furthermore, he denieth that they offered slain beasts to him, not because there were there no sacrifices at all, but because God refused their corrupt worship; like as he reproveth and chideth the people in Isaiah, because they honored him with no sacrifice,
"Thou," (saith he,) "O Jacob, hast not called upon me, neither hast thou honored me with thy sacrifices, neither have I made thee serve in offering or incense. Thou hast not bought for me calamus, neither hast thou filled me with fatness. But thou hast been burdenous [burdensome] unto me in thy sins, and hast caused me to serve in thine iniquities," (Isaiah 43:22. )
Assuredly the Jews did all these things daily, but God accepteth not the obedience of the wicked, neither doth he approve the same. Again, he abhorreth all that which is polluted with such mingle-mangles as are added. 452 Thus doth Amos speak of the fathers which were revolts. 453 That which is added forthwith may be referred either unto them or unto their posterity.
43. You took to you the tabernacle of Moloch. Some take the copulative for the adversative [particle,] as if he should say, Yea, rather, ye worshipped the idol. It may be resolved also into the conjunction causal, thus, You did not offer sacrifices to me, because ye erected a tabernacle to Moloch. But I expound it somewhat otherwise, to wit, that God doth first accuse the fathers for the more vehemency; and then afterwards he addeth, that their posterity did increase the superstitions, because they gat to themselves new and diverse idols; as if the prophet had spoken thus in the person of God, If I shall rip up from the beginning, (O house of Jacob,) how your kindred hath behaved itself toward me; your fathers began to overthrow and corrupt, even in the wilderness, that worship which I had commanded; but you have far passed their ungodliness, for you have brought in an infinite company of gods. And this order is fitter for Stephen's purpose; for he intendeth to prove, (as we have already said,) that after the Israelites felt away unto strange and bastardly rites, they never made an end of sinning, but being stricken with blindness, they polluted themselves every now and then with new idolatries, until they were come even unto the last end 454 of impiety. Therefore, Stephen confirmeth this sentence fitly with the testimony of the prophet, that the Jews, descending of wicked and rebellious fathers, had never ceased to wax worse and worse. And
? 452 "Adventitiae mixturae," adventitious mixtures.
453 "De patribus apostatis," of the apostate fathers.
454 "Ad extermum," to the extreme.
224
Acts 7:42-43
? although the prophet's words be somewhat unlike to these, yet is the sense all one. It is to be thought that Stephen, who had to deal with the Jews, did repeat word for word in their tongue that which is in the prophet; Luke, who wrote in Greek, did follow the Greek inter- preter. The prophet saith, Ye honored Succoth your king, and Chiun your image, the star of your gods. The Greek interpreter made a noun common of a noun proper, because of the alliance 455 of the word Succoth, which signifieth a tabernacle. Furthermore, I cannot tell whence he fetcheth that his Remphan, unless it were because that word was more used in that time.
And figures which ye made. The word image, which is in the prophet, doth of itself sig- nify no evil thing. Moreover, the word [? ? ? ? ? ]; is taken amongst the Grecians in good part. For the ceremonies which God appointed are called [? ? ? ? ? ]; notwithstanding the prophet condemneth expressly the figures [types] which the Jews had made. Why so? Because God will not be worshipped under a visible and external form. If any man object that he speaketh in this place of stars; that is true, I confess; but I stand only upon this, that although the prophet doth give their idols some honest name, yet doth he sharply condemn their corrupt worship; whereby the foolish and childish caviling of the Papists is refuted. Because they deny that those images which they worship are idols, they say, that that mad worship of theirs is, [? ? ? ? ? ? ? ? ? ? ? ? ? ], or serving of images, and not [? ? ? ? ? ? ? ? ? ? ? ? ? ], or worshipping of idols. Seeing they mock God sophistically, there is no man that is endued even but with common understanding, which doth not see that they are more than ridiculous even in such toys. For although I move no question about the word, it is certain that the word [? ? ? ? ? ]; is more honorable than [? ? ? ? ? ]. But those same [? ? ? ? ? ], or figures, are simply condemned in this place, which men make to themselves, not only [? ? ? ? ? ? ? ? ? ?
32. I am the God of thy fathers. Now, we see to what end the vision was offered to Moses; to wit, that the word of God might have his [its] authority. For bare visions should do but
? 429 "Insoltus," unwonted.
211
little good, unless doctrine were joined therewithal; and it is joined with them not as an in- ferior part, but as the cause of all visions and the end. And whereas he calleth himself the God of Abraham, Isaac, and Jacob, there is a double reason why he calleth himself so. As the majesty of God is infinite, if we will comprehend it, it doth rather swallow up our senses; if we endeavor to ascend unto it we vanish away; therefore, he adorneth himself with titles under which we may comprehend him. But we must mark that God maketh choice of such titles, as that he may by them call us back unto his word. For he is called the God of Abraham, Isaac, and Jacob, for this cause, because he committed unto them the doctrine of salvation, that he might thereby be known to the world. But God had respect properly unto the present circumstance when he spake to Moses on this wise; for both this vision, and the hope of the delivery of the people, and the commandment which he was about to give to Moses, did depend upon the covenant which he had made in times past with the fathers. So that the suspicion of novelty is taken away, and the mind of Moses is lifted up to hope for redemption, which was grounded in the whole 430 promise.
Therefore, this title is as much as if God had said, I, which have promised in times past to your fathers, that I have a care of your safety, which have taken the kindred of Abraham to my tuition by a free covenant, yea, which have appointed this time for an end of your bondage, I appear now unto thee, that I may perform that which I promised, like as at this day all the promises of God must lean and be stayed upon this foundation, that they may be sure and certain to us, that God hath adopted us in Christ, and hath promised that he will be our God and our Father. And Christ gathereth out of this place by good reason that the godly live after they be dead, (Matthew 22:32;) for if the whole man perish in death, this were an unfitting speech, 431 I am the God of Abraham. Let us suppose that there is no Rome, shall not he be laughed at which shall call himself consul of Rome? For this is requisite in relation, that the members be answerable between themselves. 432 There is also another reason to be considered, that forasmuch as God hath in his hand both life and death, without all doubt he preserveth those alive whose father he will be, and whom he counteth his chil- dren; therefore, though Abraham, Isaac, and Jacob died, concerning the flesh, yet do they live in spirit with God.
And Moses being afraid. This might seem to be an absurd thing, that a voice full of consolation doth rather terrify Moses than make him glad; but it was good for Moses to be thus terrified with the presence of God, that he might frame himself unto the greater rever- ence; neither doth the voice of God alone strike his mind, but his majesty, whereof he saw
430
431
432
correspond to each other.
"In veteri," on the old.
"Inepta esset loquutio," the expression were inept.
"Hoc enim exigit relatio ut membra inter se respondeant," for relation requires that the members (related)
Acts 7:30-34
? ? 212
a sign in the burning bush. And what marvel is it, if man be afraid when he seeth God? and especially let us remember that men's minds are by this means prepared unto fear and rev- erence as in Exodus 20:22,
"Thou hast seen signs, thou hast heard the sound of the trumpet, that thou mayest learn to
fear the Lord. "
But some will say, Why dare not Moses now for fear consider, who was not afraid to
draw near before? I answer, that the nearer we draw unto God, the more his glory doth ap- pear, so are we the more afraid, and that by right. And God maketh Moses afraid for none other cause, save only that he may make him obedient unto him. This fear was a preparation not unfit for greater boldness; and to this end tendeth that which followeth, Put off thy shoes from thy feet; for he is admonished by this sign with reverence to receive the commandments of God, and to give him due glory by all means.
33. Because the place wherein. The Lord meant by this commendation which he giveth to the place, to lift up the mind of Moses into heaven, that he might not think upon any earthly thing. And if so be that Moses was to be pricked forward with so many pricks, that having forgotten the earth, he might hearken to God, must not we have our sides even, as it were, digged through, 433 seeing we are an hundred times more slow than he? Notwith- standing, here may a question be asked, how this place became so holy? for it was no more holy than other places before that day. I answer, that this honor is given to the presence of God, and not to the place, and that the holiness of the place is spoken of for man's sake. For if the presence of God do make the earth holy, how much more force thereof ought men to have? 434 Notwithstanding, we must also note, that the place was thus beautified only for a time, so that God did not fix his glory there, as Jacob erected an altar to God in Bethel, after that God had showed some token of his presence there, (Genesis 35:7. ) When as his posterity did imitate the same afterward, it was such worship as was reproved. 435 Finally, the place is called holy for Moses' sake only, that he may the better address himself to fear God and to obey him. Forasmuch as God doth now show himself unto us everywhere in Christ, and that in no obscure figures, but in the full light and perfect truth, we must not only put off our shoes from our feet, but strip ourselves stark-naked of ourselves. 436
34. In seeing I have seen. God promiseth now that he will deliver his people, that he may appoint Moses to be his minister afresh, because the former objection was taken away by so long space of time. For God is said to see our miseries when he hath respect to us, and is
433 "Annon quasi fodiendi sumus," must not we be, as it were, stabbed.
434 "Quanto majorem vim ab hominibus percipi aequium est," how much more forcibly ought man to feel
it?
435 "Perversus cultus fuit," it was perverted worship.
436 "Sed nos totos exuere," but divest ourselves entirely.
213
Acts 7:30-34
? ? careful for our safety; as he is said again to shut his eyes, and turn his back, when as he seemeth to set light by our cause. In like sort is he said to come down. He needeth not to move out of his place to help us, for his hand reacheth throughout the heaven and earth; but this is referred unto our understanding. For, seeing that he did not deliver his people from their affliction, he might seem that he was afar off, and was busied about some other thing in heaven. Now he saith that the Israelites shall perceive that he is nigh unto them. The sum tendeth to this end, that Moses knowing the will of God, may not doubt to follow him as a guide, and the more boldly to employ himself about the delivery of the people, which he knew was the work of God. For we must note that he saith that he heard the mourning of the people. For although he hath respect unto those which are in misery and unjustly oppressed, yet when we lay our mournings and complaints in his lap, he is especially moved to have mercy; although this word may be taken for those blind and confused com- plaints which are not directed unto God, as it is taken oftentimes elsewhere.
Acts 7:30-34
? ? 214
Acts 7:35-37
? ? Acts 7:35-37
? 35. This Moses, whom they had denied, saying, Who made thee a ruler and judge? him, I say, hath God sent to be a ruler and a redeemer, in the hand of the angel which appeared unto him in the bush. 36. He brought them out, having showed wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years. 37. This is Moses, which said unto the children of Israel, The Lord your God shall raise up unto you a Prophet, out of the midst of your brethren, like unto me; hear him.
? ? ? 35. Stephen passeth over many things, because he maketh haste unto this stun, that the Jews may understand that the fathers were not delivered therefore, because they had deserved that with their godliness, but that this benefit was bestowed upon them, being altogether unworthy; and, secondly, that there is some more perfect thing to be hoped for of these be- ginnings. When Moses, being ordained of God to be their revenger and deliverer, was now in a readiness, they stopped the way before him; therefore God doth deliver them now, as it were against their will. That which is added touching miracles and wonders, serveth as well to the setting forth of the grace of God, as to make known the calling of Moses. It is surely a strange thing, that God doth vouchsafe to declare his power by divers wonders, for such an unthankful people's sake. But in the mean season, he bringeth his servant in credit. Therefore, whereas the Jews set less by him afterward, whereas they essay sometimes to drive him away by railing, whereas they scold sometimes, sometimes murmur, sometimes set upon him outrageously, they bewray thereby both their wickedness, and also their con- tempt of the grace of God. Their unthankfulness and ungodliness was so increased always, that God must needs have striven with wonderful patience with such a froward and stubborn people.
A ruler and a deliverer. We must understand the contrarieties 437 which augment the fault. They would have obeyed Moses if a tyrant had appointed him to be a judge, but they contemn him proudly, and refuse him disdainfully, being appointed of God, and that to be a deliverer. Therefore, in despising him, they were wicked; and in rejecting grace, unthankful. And whereas Moses hath such an honorable title given him, God doth not so give and resign unto man that honor which is due to himself, that he loseth any whit of his authority thereby. For doubtless Moses was not called a redeemer or deliverer in any other respect save only because he was the minister of God. And by this means the glory of the whole work remaineth in the power of God wholly. Therefore let us learn that so often as men have the titles which belong to God given them, God himself is not despoiled of his honor; but because the work is done by their hands, they are by this means commended. To this end tendeth that which
? 437 "Subaudiendae sunt antitheses," we must supply the antitheses.
215
Acts 7:35-37
? Stephen saith, that this charge was committed to Moses in the hand of the angel. For by this means Moses is made subject to Christ, that under his conduct and direction he may obey God. For hand is taken in this place not for ministry, but for principality. Wherefore, God did so use the service of Moses, that the power of Christ did surpass him, as he is even at this day the chief governor, in accomplishing the salvation of the Church; yea, he useth the ministry of men in that sort, that the force and effect dependeth upon him alone.
37. A Prophet shall God raise up. Stephen endeavoreth undoubtedly to prove by these words that Christ is the end of the law; although he doth not express the same in plain words. And assuredly, (as we have already said,) Luke reciteth not word for word all those things which Stephen uttered; but it is sufficient for him to note the principal points of matters. Furthermore, we have said before in the third chapter, that this testimony is so applied to Christ, that notwithstanding it agreeth to the other prophets also. For after that Moses had forbidden the people to be carried to and fro with the wicked superstitions of the Gentiles, he showeth what ought to follow. There is no cause (saith he) why thou shouldst desire magicians and enchanters; for God will never suffer thee to want prophets to teach thee faithfully. And now it is certain that the ministry of the prophets was temporal, as was also the ministry of the law; until Christ should bring the full perfection of wisdom into the world. Therefore Stephen's speech tendeth to this end, that Moses doth not keep the people fast bound to himself alone when as he setteth before them and commendeth unto them another teacher. The prophets were indeed, interpreters of the law and all their doctrine was, as it were, an addition or appurtenance 438 of those things which were uttered by Moses; but forasmuch as this was also certain, that Christ should bring a more perfect kind of doctrine, because he should make an end of all the prophecies, it followeth, that he is made the chief; and that the principal mastership (that I may so call it) is his, lest the faith of the gospel should be doubtful. Now we know to what end Stephen intermingled Moses' testi- mony, to wit, that he may prove that the Jews did no less contemn him, (of whom they made boast with open mouth to be their only teachers) even now when he is dead, than they did in times past, whilst he lived, wickedly and frowardly reject him. For whosoever believeth Moses, he will not refuse to be the disciple of Christ, whose messenger and crier he was, (John 5:46. ) For the rest 439 out of the third chapter.
? ? 438 "Appendix," an appendix.
439 "Reliqua pete," for the rest see.
216
Acts 7:38-41
? ? Acts 7:38-41
? 38. This is he which was in the congregation in the wilderness, with the angel which had spoken unto him in mount Sinai, [or did speak to him in the mount,] and with our fathers; who received lively oracles, that he might give them to us: 39. Whom our fathers would not obey, but they refused him, and they turned back in their hearts into Egypt, 40. Saying unto Aaron, Make us gods to go before us: for we know not what is happened to this Moses which brought us out of the land of Egypt. 41. And they made a calf in those days, and they offered sacrifice to the idol, and they rejoiced over the works of their own hands.
? ? ? 38. Stephen proceedeth to set forth the frowardness 440 of the people, who though they were provoked [stirred up] with so many benefits of God, yet did they never cease maliciously to reject him. If they had been disobedient and unthankful to God before, yet this so won- derful a deliverance ought to have brought them into a better mind; but he declareth that they were always like themselves. It was meet that so many miracles should not only have stuck fast in their minds, but also have continued still before their eyes. But having forgotten all, they fly back suddenly unto the superstitions of Egypt. The memorial of their cruel ser- vitude was yet fresh, which they had escaped by passing over the Red Sea; and yet they prefer those tyrants by whom they were more than cruelly handled, before their deliverer, This was, therefore, a heap of ungodliness most desperate, that their stubbornness could not be broken or overcome with so many benefits of God, but that they did always return unto their nature. This doth greatly augment the greatness of the offense, where Stephen saith that Moses was then with them in the wilderness. For besides that there appeareth here rare goodness and long-sufferance of the Lord, in bearing with them, they make themselves to be without all excuse, whilst that being beset on every side with so many straits, being brought into so great distress; having Moses to be their guide in their journey, and the faithful keeper of their life, they fall away nevertheless treacherously from God, Finally, it appeareth that they were like untamed beasts, whom God could not keep in obedience with so many bands. Therefore, inasmuch as Moses left not off to govern them even through the wilderness, under the conduct and aid of the angel, it is an easy matter to gather by this circumstance of time, how incurable and obstinate their frowardness was; as it was a point of monstrous rebellion, not to be humbled with miseries, 441 and even with the very sight of death.
Whereas he saith, that Moses was with the angel and the fathers, there is a contrary re- spect. 442 He was present with the fathers, that he might be their guide according to the
? 440 "Pravitate," depravity.
441 "Tot malis," so many miseries.
442 "Longe diversa est ratio," the explanation (of the two things) is very different.
217
Acts 7:38-41
? commandment of the Lord; he was with the angel as a minister. Whereupon it followeth that he was no private person to whom this injury was done, but it was done to the gov- ernance of God, when the people could be kept back, with the reverence of neither, from running headlong into wicked rebellion. We have already spoken of the angel. But the par- ticiple [? ? ? ? ? ? ? ? ? ] or which spake, hath a double meaning. For it may be understood either of the first vision, whereby Moses was called to redeem the people, or of that speech which God had with Moses, after they were come over the Red Sea. And because Christ declared both ways, that he was the author of their deliverance, it is no great matter whether we choose; yea, there is no let but that it may be extended unto both. For he which began to speak to Moses from the beginning, that he might send him into Egypt, did continue the tenor of his speech afterward, until the work was finished.
Which received lively oracles. Erasmus translated it lively speech; but those which are expert in the Greek tongue, they shall know that I have more truly translated the words of Stephen. For there is greater majesty in Oracles than in Speech, I speak only of the word; for I know that whatsoever proceedeth out of the mouth of God, the same is an oracle. Moreover, he purchaseth authority for the doctrine of Moses in these words, because he uttereth nothing but that which proceeded from God, Whereupon it followeth, that they did not so much rebel against Moses as against God; whereby their stubbornness 443 is more discovered, And this is a general way to establish doctrine, when men teach nothing but that which is commanded them by God. For what man dare make Moses inferior to him, who (as the Spirit affirmeth) ought only to be believed for this cause, because he faithfully unfolded and delivered the doctrine which he had received of God? But some men may ask this question, Why he called the law a living speech? For this title seemeth to disagree much with the words of Paul, where he saith that the law is the ministry of death, and that it worketh death, and that it is the strength of sin, (1 Corinthians 3:7. ) If you take lively speech for that which is effectual, and cannot be made frustrate by the contempt of men, there shall be no contrariety; but I interpret it as spoken actively, for that which maketh to live. 444 For seeing that the law is the perfect rule of godly and holy life, and it showeth the righteousness of God, it is counted, for good causes, the doctrine of life and salvation. And to this purpose serveth that solemn protestation of Moses, when he calleth heaven and earth to witness, that he hath set before them the way of death and life. In which sense the Lord himself complaineth, that his good law is broken, and his good commandments, whereof he had said, "He which shall do these things shall live in them," (Ezekiel 20) Therefore the law hath life in itself. Yet if any man had liefer take living for that which is full of efficacy and strength, I will not greatly stand in contention.
? 443 "Ferrea improbitas," their stubborn wickedness.
444 "Vivifica," vivifying.
218
Acts 7:38-41
? And whereas it is called the ministry of death, that is accidental to it, because of the corrupt nature of man; for it doth not engender sin, but it findeth it in us. It offered life, but we, which are altogether corrupt, can have nothing but death by it. Therefore, it is deadly in respect of men alone. Though Stephen had respect unto a farther thing in this place; for he doth not only speak of the bare commandments, but comprehendeth all Moses' doctrine, wherein the free promises are included, and so consequently, Christ himself, who is the only life and health of men. We must remember with what men Stephen had to do. They were such as were preposterously zealous of the law, who stayed only in the dead and deadly letter of the law; and, in the mean season, they raged against Stephen, because he sought Christ in the law, who is, indeed, the soul thereof. Therefore, by touching their perverse ignorance glancingly, he giveth them to understand that there is some greater and some more excellent thing hidden in the law than they have hitherto known. For as they were carnal, and content with an outward show, they sought no spiritual thing in it, yea, they would not so much as suffer the same to be showed them.
That he might give them to us. This serveth to refute the false accusation wherewith he was falsely burthened. For seeing he submitteth his neck to the yoke of the law, and professeth that he is one of Moses' scholars, he is far from discrediting him amongst others. Yea, rather he turneth back the fault which was laid to his charge upon those which were the authors of the slander. That was, as it were, a common reproach for all the people, because the fathers would not obey the law. And therewithal he telleth them that Moses was appointed to be a prophet, not only for his time, but that his authority might be in force with the pos- terity, even when he was dead. For it is not meet that the doctrine of God should be extin- guished together with ministers, or that it should be taken away.
For what is more unlikely 445 than that that should die whereby we have immortality? So must we think at this day. As the prophets and apostles spake unto the men of their time, so did they write unto us, and (that) the force of their doctrine is continual, because it hath rather God to be the author thereof than men. In the mean season, he teacheth that if any reject the word appointed for them, they reject the counsel of God.
39. They refused, and were turned away. He saith that the fathers rejected Moses; and he showeth the cause also, because they gave themselves rather unto the superstitions of Egypt; which was horrible, and more than blind fury, to desire the customs and ordinances of Egypt, where they had suffered such grievous things of late. He saith that they were turned away into Egypt in their hearts; not that they desired to return thither, (bodily,) but because they returned in mind unto those corruptions, which they ought not so much as to have remembered without great detestation and hatred. It is true, indeed, that the Jews did once speak of returning; but Stephen toucheth not that history now. Furthermore, he doth rather
? 445 "Minus consentaneum," less befitting.
219
express their stubbornness, when he saith that they were turned away. For after that they had taken the right way, having God for their guide and governor, they start aside suddenly, as if a stubborn unbroken horse, not obeying his rider, should frowardly run backward.
40. Make us. Though the Jews be turned back divers ways, yet Stephen maketh choice of one notable example above all the rest, of their filthy and detestable treachery, to wit, when they made themselves a calf, that they might worship it instead of God. For there can no more filthy thing be invented 446 than this their unthankfulness. They confess that they were delivered out of Egypt; neither do they deny that this was done by the grace of God and the ministry of Moses; yet, notwithstanding, they reject the author of so great goodness, together with the minister. And under what color? They pretend they cannot tell what is become of Moses. But they know full well that he is in the mount. They saw him with their eyes when he went up thither, until such time as the Lord took him unto himself, by com- passing him about with a cloud. Again, they know that Moses is absent for their health's sake, who had promised that he would return, and bring unto them the law which God should give. He bade them only be quiet a while. They raise mad uproars suddenly within a small time, and without any cause; yet to the end they may cover their madness with the color of some reason, they will have gods present with them, as if God had showed unto them no token of his presence hitherto; but his glory did appear daily in the cloud and pillar of fire. Therefore we see what haste they make to commit idolatry through wicked contempt of God, that I may, in the mean season, omit to declare how filthy and wicked their unthank- fulness was, in that they had so soon forgotten those miracles which they ought to have re- membered even until the end of the world. Therefore, by this one backsliding, it appeareth sufficiently what a stubborn and rebellious people they were.
Moreover, it was more expedient for the cause which Stephen had in hand, to recite this history of their rebellion than the other. 447 For the people doth quite overthrow the worship of God; they refuse the doctrine of the law; they bring in a strange and profane re- ligion. And this is a notable place, because it pointeth out the fountain from which all manner of superstitions did flow since the beginning, and especially what was the first be- ginning of making idols; to wit, because man, which is carnal, will, notwithstanding, have God present with him, according to the capacity of his flesh. This is the cause why men were so bold in all ages to make idols. 448 And God doth, indeed, apply 449 himself to our rudeness thus far, that he showeth himself visible, after a sort, under figures; for there were many signs under the law to testify his presence, And he cometh down unto us, even at this day,
446 "Nihil. . . fingi potest," nothing can be imagined.
447 "Quam alias referri," than to refer to any other.
448 "Tanta in fingendis idolis, hominum lascivia fuerit," there was such wantonness in men in forming idols.
449 "Accommodat," accommodate.
220
Acts 7:38-41
? ? Acts 7:38-41
? by baptism and the supper, and also by the external preaching of the word. But men offend two manner of ways in this; for, first, being not content with the means which God hath appointed, they boldly get to themselves new means. This is no small fault, because their fingers itch always to have new inventions without keeping any mean, and so they are not afraid to pass the bounds which God hath appointed them. But there can be no true image of God, save that which he appointed. Therefore, what images soever are reigned and invented by man besides his word, they are false and corrupt.
There is also another vice no less intolerable, that as man's mind conceiveth nothing of God but that which is gross and earthly, so it translateth all tokens of God's presence unto the same grossness. Neither doth man delight in those idols only which he himself hath made, but also doth corrupt whatsoever God hath ordained, by wresting it unto a contrary end. God cometh down unto us, indeed, as I have already said, but to this end, that he may lift us up into heaven with him. But we, because we are wholly set upon the earth, will, in like sort, have him in the earth. By this means is his heavenly glory deformed, and that ful- filled altogether which the Israelites say here, Make us gods. For whosoever he be that doth not worship God spiritually, he maketh unto himself a new god; and yet if ye thoroughly weigh all things, the Israelites will not have a god made of set purpose by them, but they think rather that they have the true and eternal God under the shape of the golden calf. For they are ready to offer the appointed sacrifice, and they approve that with their consent which Aaron saith, that those are the gods by whom they were brought out of Egypt. But God pusseth not for those frivolous imaginations; but he complaineth that men put strange gods in his place, so soon as they depart even a very little from his word.
41. And they made a calf. We may easily gather by that which goeth before, why they were more delighted in that figure than in any other. For although Egypt did swarm with innumerable idols, yet it is well known that they made the greatest account of an ox. And whence is it that they are so desirous to have an idol, save only because they were turned back into Egypt, as Stephen hath already said? We must note the speech when he saith that they offered sacrifice to the idol. Aaron commandeth the people to assemble themselves together to worship God; they come all together. Therefore they testify that they mean nothing less [any thing rather] than to defraud God of his worship, howsoever they translate the same unto the calf; yea, rather, they are determined to worship God in the image of the calf. But because they forsook the true God, by making an idol, whatsoever followeth after- ward it is judged to be given to the idol, because God refuseth all wicked worshipping. For it is not meet to account that as bestowed upon him which he hath not commanded; and because he forbids them expressly to erect any visible image unto him, that is mere sacrilege whatsoever is done afterward in honor thereof.
They rejoiced over the works. This speech is taken out of Isaiah, yet, out of the prophets, who, in like sort, upbraid unto the Jews that they were delighted in their own inventions.
221
Acts 7:38-41
? And surely it is wonderful madness, when men arrogate unto themselves anything in God's matters. I take this rejoicing to be that solemn dancing whereof Moses speaketh, in the thirty-second chapter of Exodus. Yet Stephen toucheth a common vice, wherewith idolaters are infected. For although it be altogether unlawful for men to attempt anything in religion which God hath not appointed, yet do they invent everything unadvisedly, and setting light by the Word of God, they make choice of the works of their own hands; but Stephen showeth that while they take such pleasure in this liberty, they displease God so much the more. But if we will have God to allow our worship, we must abstain from the works of our hands, that is, from our own inventions; for all that which men invent of themselves is nothing else but sacrilegious profanation. The idol is properly so called reproachfully, as it were a thing nothing worth, because no reason doth suffer man to make God. 450
? ? 450 "Deum. . . fabricari," to fabricate a god.
222
Acts 7:42-43
? ? Acts 7:42-43
? 42. And God turned himself, and gave them up to worship the host of heaven: as it is written in the book of the prophets, Have ye offered unto me slain beasts and sacrifices by the space of forty years in the wilderness, O ye house of Israel? 43. And ye took to you the tabernacle of Moloch, and the star of your god Remphan, and figures which ye made to worship them; therefore I will carry you away beyond Babylon.
? ? ? Stephen will here declare that the Jews did never make an end of sinning, but that they wandered farther in their froward errors; so that that first fall of theirs was unto them as it were an entrance into a labyrinth. And this doth he assign unto the just vengeance of God, that after that time their madness grew so, that they gat for one idol infinity. This example teacheth us to be careful to follow the rule which God hath set down; because, so soon as we are turned even but a little aside from the same, we must needs be carried to and fro with divers dotings, we must needs be entangled in many superstitions, and be utterly drowned in the huge sink of errors; which punishment God in justice layeth upon men which refuse to obey his word. Therefore Stephen saith that God was turned away; which word imported as much as if he should say, that he turned his back. For he had fastened his eyes after a sort upon the people, when he showed his singular care which he took in governing them; being offended with their falling away, now he turneth his face another way.
We may also hereby gather that we can no otherwise follow the right way, save only when the Lord watcheth over us to govern us; but so soon as his face is turned away, we run by and by into errors. The Israelites were forsaken of God even then when they made the calf; but Stephen meant to express the greatness of the punishment, as if he should have said, that they were altogether cast off into a reprobate sense then; as Paul also teacheth, that those which gave not glory to God when he had showed himself unto them, were, by the just judgment of God, given up unto blindness and blockishness, and unto shameful lusts, (Romans 1:28. ) Hereby it came to pass, that after that religion began to be corrupt, innumerable abominations succeeded a few superstitions, and gross monsters of idolatry came in place of light corruptions. For because men neglected the light which was set before them, they became altogether blockish by the just judgment of God, so that they had no more judgment than brute beasts. Idolatry surely is very fertile, that of one reigned god there should by and by come an hundred, that a thousand superstitions should flow from one. But this so great madness of men springeth hence, because God revengeth himself by deliv- ering them to Satan; because, after he hath once in hand to govern us, there is no change in his part, but he is plucked away 451 from us by our rash lightness.
? 451 "Distrahitur," torn asunder, withdrawn.
223
Acts 7:42-43
? Have ye offered unto me slain beasts and sacrifices? This place is taken out of the fifth chapter of Amos, (Amos 5:25. ) The speech which Stephen useth showeth that all the prophecies were gathered into one body; and Amos addeth, (after that he had inveighed against the idolatry and sundry sins of the people,) that this is no new evil, that the Jews are rebellious against God, because their fathers had fallen away from true godliness even in the wilderness. Furthermore, he denieth that they offered slain beasts to him, not because there were there no sacrifices at all, but because God refused their corrupt worship; like as he reproveth and chideth the people in Isaiah, because they honored him with no sacrifice,
"Thou," (saith he,) "O Jacob, hast not called upon me, neither hast thou honored me with thy sacrifices, neither have I made thee serve in offering or incense. Thou hast not bought for me calamus, neither hast thou filled me with fatness. But thou hast been burdenous [burdensome] unto me in thy sins, and hast caused me to serve in thine iniquities," (Isaiah 43:22. )
Assuredly the Jews did all these things daily, but God accepteth not the obedience of the wicked, neither doth he approve the same. Again, he abhorreth all that which is polluted with such mingle-mangles as are added. 452 Thus doth Amos speak of the fathers which were revolts. 453 That which is added forthwith may be referred either unto them or unto their posterity.
43. You took to you the tabernacle of Moloch. Some take the copulative for the adversative [particle,] as if he should say, Yea, rather, ye worshipped the idol. It may be resolved also into the conjunction causal, thus, You did not offer sacrifices to me, because ye erected a tabernacle to Moloch. But I expound it somewhat otherwise, to wit, that God doth first accuse the fathers for the more vehemency; and then afterwards he addeth, that their posterity did increase the superstitions, because they gat to themselves new and diverse idols; as if the prophet had spoken thus in the person of God, If I shall rip up from the beginning, (O house of Jacob,) how your kindred hath behaved itself toward me; your fathers began to overthrow and corrupt, even in the wilderness, that worship which I had commanded; but you have far passed their ungodliness, for you have brought in an infinite company of gods. And this order is fitter for Stephen's purpose; for he intendeth to prove, (as we have already said,) that after the Israelites felt away unto strange and bastardly rites, they never made an end of sinning, but being stricken with blindness, they polluted themselves every now and then with new idolatries, until they were come even unto the last end 454 of impiety. Therefore, Stephen confirmeth this sentence fitly with the testimony of the prophet, that the Jews, descending of wicked and rebellious fathers, had never ceased to wax worse and worse. And
? 452 "Adventitiae mixturae," adventitious mixtures.
453 "De patribus apostatis," of the apostate fathers.
454 "Ad extermum," to the extreme.
224
Acts 7:42-43
? although the prophet's words be somewhat unlike to these, yet is the sense all one. It is to be thought that Stephen, who had to deal with the Jews, did repeat word for word in their tongue that which is in the prophet; Luke, who wrote in Greek, did follow the Greek inter- preter. The prophet saith, Ye honored Succoth your king, and Chiun your image, the star of your gods. The Greek interpreter made a noun common of a noun proper, because of the alliance 455 of the word Succoth, which signifieth a tabernacle. Furthermore, I cannot tell whence he fetcheth that his Remphan, unless it were because that word was more used in that time.
And figures which ye made. The word image, which is in the prophet, doth of itself sig- nify no evil thing. Moreover, the word [? ? ? ? ? ]; is taken amongst the Grecians in good part. For the ceremonies which God appointed are called [? ? ? ? ? ]; notwithstanding the prophet condemneth expressly the figures [types] which the Jews had made. Why so? Because God will not be worshipped under a visible and external form. If any man object that he speaketh in this place of stars; that is true, I confess; but I stand only upon this, that although the prophet doth give their idols some honest name, yet doth he sharply condemn their corrupt worship; whereby the foolish and childish caviling of the Papists is refuted. Because they deny that those images which they worship are idols, they say, that that mad worship of theirs is, [? ? ? ? ? ? ? ? ? ? ? ? ? ], or serving of images, and not [? ? ? ? ? ? ? ? ? ? ? ? ? ], or worshipping of idols. Seeing they mock God sophistically, there is no man that is endued even but with common understanding, which doth not see that they are more than ridiculous even in such toys. For although I move no question about the word, it is certain that the word [? ? ? ? ? ]; is more honorable than [? ? ? ? ? ]. But those same [? ? ? ? ? ], or figures, are simply condemned in this place, which men make to themselves, not only [? ? ? ? ? ? ? ? ? ?
