337 "Se accommodaret,"
accommodate
himself.
Calvin Commentary - Acts - c
Though the fruit of Paul's doctrine (in that he gained some daily to Christ) might have encouraged him to go forward, yet is the heavenly oracle added for his farther confirmation.
Whence we gather that there were great combats set before him, and that he was sore tossed divers ways.
For the Lord did never, without cause, 322 pour out his oracles; neither was it an ordinary thing with Paul to have visions, but the Lord used this kind of remedy when necessity did so require; and the thing itself doth show that there laid upon the holy man a great weight of business, under which he might not only sweat but al- most faint, unless he had been set on foot again, and refreshed with some new help.
And it is not without cause that he saith that his coming was base and contemptible, and that he was conversant there in fear and trembling, (1 Corinthians 2:3.
) For mine own part, I think thus, that the wonderful power of the Spirit, wherewith Paul was endued before, was holpen with the oracle.
Furthermore, forasmuch as the Scripture distinguisheth visions from dreams, as it appeareth by the twelfth chapter of the book of Numbers, (Numbers 12:6,) Luke meaneth by this word vision, that when Paul was in a trance he saw a certain shape or form whereby he knew that God was present with him.
Assuredly, it is not to be doubted but that God appeared by some sign.
Fear not. This exhortation showeth that Paul had cause of fear ministered unto him; for it had been a superfluous thing to correct fear, or to will him not to fear when all was well and quiet, and especially in a man so willing and ready.
Furthermore, when the Lord (to the end he may have his servant to do his duty faithfully and stoutly) beginneth with restraining fear, by this we gather that nothing is more contrary to the pure and free preaching of the gospel than the straits of a faint heart. And surely ex- perience doth show that none are faithful and courageous ministers of the word whom this fault doth hinder; and that those only are rightly prepared and addressed to teach to whom it is granted with boldness and courage of heart to overcome all manner [of] danger. In which respect, he writeth to Timothy that the spirit of fear is not given to the preachers of the gospel, but of power, and love, and sobriety, (2 Timothy 1:7. ) Therefore, we must note the connection of words, Fear not, but speak, which is all one as if he should have said, Let not fear let thee to speak. And because fear doth not only make us altogether without tongue, but doth so bind us that we cannot purely and freely speak that which is needful. Christ touched both briefly. Speak, (saith he,) and hold not thy peace; that is, speak not with half thy mouth, as it is in the common proverb. But in these words there is prescribed to the ministers of the word of God a common rule, that they expound and lay open plainly, and without color or dissimulation, whatsoever the Lord will have made known to his Church;
? 322 "Temere," at random.
144
Acts 18:6-11
? yea, let them keep back nothing which may make for the edifying or increase of God's Church.
10. Because I am. This is the former reason why Paul, having subdued fear, must manfully and stoutly do his duty, because he hath God on his side. Whereto answereth the rejoicing of David,
"If I shall walk in the midst of the shadow of death, I shall fear none ill: because thou art with me," (Psalm 23:4. )
Again,
"If tents be pitched about me," etc. , (Psalm 27:3. )
The question is, whether he did not perceive that God was present with him elsewhere,
as he had had experience of his help in divers places. For the promise is general, "I am with you until the end of the world,"
(Matthew 28:20. )
Neither is it lawful for us to mistrust so often as we obey his calling, but that he will be
present with us. But it is an usual thing with the Lord to apply that unto certain kinds when the matter so requireth, which he hath promised to do in all affairs; and we know that when we come to the push, then are we most desirous of help. Moreover, these two members are joined together, "I am with thee, and no man shall hurt thee. " For it falleth out sometimes that God doth help us, and yet doth he, to look to, suffer us to be oppressed, as he forsook not Paul even in the midst of death; and here he promiseth the peculiar defense of his hand, whereby he shall be preserved from the violence of his enemies.
But the question is, whether Paul needed any such confirmation, who ought to have been willing to enter [undergo] all manner [of] dangers. For what if he had been to suffer death, should he therefore have fainted through fear? I answer, that if at any time God pro- nounce that his servants shall be safe for a time, that doth no whit hinder, but that they may prepare themselves to suffer death valiantly; but as we distinguish between profitable and necessary, so we must note that there be some promises, which, if the faithful want, they must needs faint and sink down; 323 and that other some are added when it is expedient so to be, which, though they be taken away, (because the grace of God doth nevertheless remain firm and sure,) the faith of the godly doth not fail. After this sort, Paul is commanded not to fear, because his enemies shall not touch him; and if so be he should have been oppressed even then with their violence, yet would he not have been afraid, but God would have his boldness and courage to increase even by this, because he should be without danger. If at any time the Lord bear with us so far forth, we are not to despise such a comfort of our in- firmity. In the mean season, let this be sufficient for us to tread under foot all corrupt fear of the flesh, that so long as we fight under his banner we cannot be forsaken of him. And
? 323 "Penitus," altogether.
145
when it is said, "No man shall gainstand thee to do thee hurt," the Lord doth not mean that
he shall be free from violence and tumult whom the Jews did afterward deadly invade; but
his meaning is, that their attempts shall be frustrate, because the Lord had determined to
deliver him out of their hands. Therefore, we must fight stoutly that we may win the field. 324
Because I have much people. The second reason why he should take a good heart is, be- cause the Lord will raise up a great and populous church there, though it be to be doubted whether this member depend upon that which goeth next before; for the text will run fitly thus, Because the Lord determined by the hand of Paul to gather together a great church, he would not suffer the enemies to interrupt the course of his labors, as if he should have said, I will help thee, that thou mayest not fail my people whose minister I have appointed thee to be. I do willingly embrace this exposition, that divers reasons are not inferred which are to be read apart, but that they be so distinguished that they agree together. Furthermore, the Lord calleth those his people, who, though they might then for good causes be counted strangers, yet because they were written in the book of life, and were forthwith to be admitted into his family, they have this title given them not improperly. For we know that many sheep wander without the flock for a time, as the sheep have many wolves among them. Therefore whom the Lord determined shortly after to gather to himself, those doth he take for his people in respect of their future faith. But let us remember, that those are engrafted into the body of Christ who appertain unto the same by the eternal adoption of God; as it is written,
"Thine they were and thou gavest them me" (John 17:6. )
11. He continued there a year. We do not read that Paul stayed so long anywhere else save there; and yet it appeareth by his two epistles that he was not only likely to suffer much troubles, but that he had suffered many unjust and unmeet things by reason of the pride and unthankfulness of the people, so that we see that there was no part of warfare wherein the Lord did not wonderfully exercise him. Also, we gather what a hard and laborious matter the edifying of the Church is, seeing that the most excellent workmaster spent so much time about the laying of the foundation of one church only. Neither doth he boast that he had finished the work, but that the Lord had put others in his place, that they might build upon his foundation; as he saith afterwards that he had planted, and that Apollos had watered,
(1 Corinthians 3:6. )
Acts 18:6-11
? ? ? 324 "Victoria," victory.
146
Acts 18:12-17
? ? Acts 18:12-17
? 12. Now when Gallio was deputy of Achaia, the Jews rose with one accord against Paul, and brought him before the judgment-seat, 13. Saying, This man persuadeth men to worship God contrary to the law. 14. And when Paul was about to open his mouth, Gallio said unto them, If it were any injury or wicked fact, O Jews, I would according to reason maintain you: 15. But if it be a question of words and names, and your law, look ye to it yourselves; for I will be no judge in these matters. 16. And he drove them from the judg- ment-seat. 17. And when all the Greeks had caught Sosthenes, the ruler of the synagogue, they smote him before the judgment-seat. Neither did Gallio care for any of these things.
? ? ? 12. When Gallio. Either the change of the deputy did encourage the Jews to wax more proud and insolent, as froward men use to abuse new things that they may procure some tumult, or else hoping that the judge would favor them, they brake the peace and silence at a sudden, which had continued one whole year. And the sum of the accusation is, that Paul went about to bring in a false kind of worship contrary to the law. Now, the question is, whether they spake of the law of Moses or of the rites used in the empire of Rome. Because this latter thing seemeth to me to be cold, 325 I do rather receive that, that they burdened Paul with this crime that he brake and altered the worship prescribed in the law of God, and that to the end they might hit him in the teeth with novelty or innovation. And surely Paul had been worthy to have been condemned if he had gone about any such thing; but forasmuch as it is most certain that they did treacherously and wickedly slander the holy man, they endeavored to cover an evil cause with an honest excuse. We know how straitly the Lord commandeth in the law, how he will have his servants to worship him. Therefore, to depart from that rule is sacrilege. But forasmuch as Paul never meant to add to or take away anything from the law, he is unjustly accused of this fault. Whence we gather, that though the faithful themselves never so uprightly and blamelessly, yet can they not escape false and slanderous reports until they be admitted to purge themselves. But Paul was not only unworthily and falsely slandered by the adversaries, but when he would have refuted their impudency and false reports, his mouth was stopped by the deputy. Therefore he was enforced to depart from the judgment-seat without defending himself. And Gallio refuseth to hear the cause, not for any evil will he bare to Paul, but because it was not agreeable to the office of the deputy to give judgment concerning the religion of every province. For though the Romans could not enforce the nations which were subject to them to observe their rites, yet lest they should seem to allow that which they did tolerate, they forbade their magistrates to meddle with this part of jurisdiction.
? 325 "Et coactum," and forced.
147
Acts 18:12-17
? Here we see what the ignorance of true godliness doth in setting in order the state of every commonwealth and dominion. All men confess that this is the principal thing that true religion be in force and flourish. Now, when the true God is known, and the certain and sure rule of worshipping him is understood, there is nothing more equal 326 than that which God commandeth in his law, to wit, that those who bear rule with power (having abolished contrary superstitions) defend the pure worship of the true God. But seeing that the Romans did observe their rites only through pride and stubbornness, and seeing they had no certainty where there was no truth, they thought that this was the best way 327 they could take if they should grant liberty to those who dwelt in the provinces to live as they listed. But nothing is more absurd than to leave the worship of God to men's choice. Wherefore, it was not without cause that God commanded by Moses that the king should cause a book of the law to be written out for himself, (Deuteronomy 17:18;) to wit, that being well instructed, and certain of his faith, he might with more courage take in hand to maintain that which he knew certainly was right.
15. Of words and names. These words are not well packed together. Yet Gallio speaketh thus of the law of God by way of contempt, as if the Jewish religion did consist only in words and superfluous questions. And surely (as the nation was much given to contention) it is not to be doubted but that many did trouble themselves and others with superfluous trifles. Yea, we hear with what Paul hitteth them in the teeth 328 in many places, especially in the Epistle to Titus, (Titus 1:14, and Titus 3:9. ) Yet Gallio is not worthy to be excused who doth mock the holy law of God together with their curiosity. For as it behooved him to cut off all occasion of vain contentions in words, so we must, on the other side, know that when the worship of God is in hand, the strife is not about words, but a matter of all other most serious is handled.
17. All the Grecians having taken Sosthenes. This is that Sosthenes whom Paul doth honorably couple with himself as his companion in the beginning of the former Epistle to the Corinthians. And though there be no mention made of him before among the faithful, yet it is to be thought that he was then one of Paul's companions and advocates. And what fury did enforce the Grecians to run headlong upon him, save only because it is allotted to all the children of God to have the world set against them, and offended with them and their cause, though unknown? Wherefore, there is no cause why such unjust dealing should trouble us at this day when we see the miserable Church oppugned on every side. Moreover, the frowardness of man's nature is depainted out unto us as in a table, [picture. ] Admit we grant that the Jews were hated everywhere for good causes, yet why are the Grecians rather
? 326 "Aequum," equitable or just.
327 "Optimum compendium," the best and shortest way.
328 "Quid illis exprobet Paulis," how Paul upbraideth them.
148
Acts 18:12-17
? displeased with Sosthenes, a modest man, than with the authors of the tumult, who troubled Paul without any cause? Namely, this is the reason, because, when men are not governed with the Spirit of God, they are carried headlong unto evil, as it were, by the secret inspiration of nature, notwithstanding it may be that they bare Sosthenes such hatred, thinking he had lodged wicked men to raise sedition.
Neither did Gallio care for any of these things. This looseness 329 must be imputed not so much to the sluggishness of the deputy as to the hatred of the Jewish religion. The Romans could have wished that the remembrance of the true God had been buried. And, therefore, when as it was lawful for them to vow their vows, and to pay them to all the idols of Asia and Greece, it was a deadly fact 330 to do sacrifice to the God of Israel. Finally, in the common liberty 331 of all manner [of] superstition, only true religion was accepted. This is the cause that Gallio winketh at the injury done to Sosthenes. He professed of late that he would punish injuries if any were done; now he suffereth a guiltless man to be beaten before the judgment-seat. Whence cometh this sufferance, save only because he did in heart desire that the Jews might one slay another, that their religion might be put out 332 with them? But forasmuch as, by the mouth of Luke, the Spirit condemneth Gallio's carelessness, because he did not aid a man who was unjustly punished, 333 let our magistrates know that they be far more inexcusable if they wink at injuries and wicked facts, if they bridle not the wanton- ness of the wicked, if they reach not forth their hand to the oppressed. But and if the sluggish are to look for just damnation, what terrible judgment hangeth over the heads of those who are unfaithful and wicked, 334 who, by favoring evil causes, and bearing with wicked facts, set up, as it were, a banner of want of punishment, 335 and are fans to kindle boldness to do hurt?
? ? 329 "Cessatio," non-interference.
330 "Capitale erat," it was a capital offence.
331 "In communi. . . licentia," while there was a common license.
332 "Extingueretur," might be extinguished.
333 "Afflictum," afflicted, oppressed.
334 "Perfidis et malignis," malignant and perfidious.
335 "Impunitatis," of impudity.
149
Acts 18:18-23
? ? Acts 18:18-23
? 18. And when Paul had tarried there many days, having taken his leave of the brethren, he sailed into Syria, Priscilla and Aquila accompanying him, when he had shaven his head at Cenchrea: for he had a vow. 19. And he came to Ephesus, when he left them. And when he had entered into the synagogue, he disputed with the Jews. 20. And when they desired him that he would stay longer time with them, he did not consent; 21. But took his leave, saying, I must needs keep the feast which is at hand in Jerusalem: but I will return to you again, God willing. And he loosed from Ephesus. 22. And when he was come down to Caesarea, and was gone up, and had saluted the Church, he came down to Antioch. 23. And when he had tarried there some time, he departed, walking through the country of Galatia and Phrygia in order, strengthening all the disciples.
? ? ? 18. And when he had tarried there many days. Paul's constancy appeareth in this, in that he is not driven away with fear, lest he should trouble the disciples, who were as yet ignorant and weak, with his sudden and untimely departure. We read in many other places, that when persecution was raised against him elsewhere he fled forthwith. What is the cause then, that he stayeth at Corinthus? to wit, when he saw that the enemies were provoked with his presence to rage against the whole Church, he did not doubt but that the faithful 336 should have peace and rest by his departure; but now, when he seeth their malice bridled, so that they cannot hurt the flock of God, he had rather sting and nettle them, than by de- parting minister unto them any new occasion of rage. Furthermore, this was the third journey which Paul took to Jerusalem. For going from Damascus, he went once up that he might be made known to the apostles. And he was sent the second time with Barnabas, that he might handle and end the controversy about ceremonies. But Luke doth not set down for what cause he now took such a long and laborious journey, determining with all speed to return.
When he had shorn his head. It is uncertain whether that be spoken of Aquila or of Paul: neither skilleth it much. Though I interpret it willingly of Paul, because it seemeth to me a likely thing that he did this for because of the Jews, unto whom he was about to come. As- suredly, I think this to be a thing which all men grant, that he made not any ceremonial vow for his own cause, only that he might do some worship to God. He knew that that was to continue only for a time which God commanded under the law to the old people; and we know how diligently he teacheth that the kingdom of God consisteth not in these external elements, and how straitly he urgeth the abrogating thereof. It had been an absurd thing for him to bind his own conscience with that religion from which he had loosed all other men.
? 336 "Pacem et quitem fidelibus redimere," to purchase the peace and quiet of the faithful.
150
Acts 18:18-23
? Therefore, he did shear his head for no other cause, save only that he might apply himself 337 to the Jews, who were as yet ignorant, and not thoroughly taught; as he doth testify that he took upon him the voluntary observing of the law, from which he was freed, that he might gain those who were under the law, (1 Corinthians 9:20. ) If any man object that it was not lawful for him to make semblance of a vow which he had not made from his heart, we may easily answer, that as touching the substance of purifying he did not dissemble, and that he used the ceremony which was as yet free, not as if God did require such worship, but that he might somewhat bear with the ignorant.
Therefore, the Papists are ridiculous when they fet 338 from hence an example of making vows. Paul was moved with no religion to make his vow; but these men place a reigned worship of God in vows. Respect of time enforced Paul to keep the rites of the law. These men do nothing else but entangle in superstition the Church of Christ, which was set free long ago. For it is one thing to bring in use again old ceremonies used long ago, and another to tolerate the same being as yet used, until such time as they may by little and little grow out of use. I omit that the Papists in vain and foolishly compare the shaving of their priests with the sign of purifying which God had allowed in the law. But because we need not stand any longer to refute them, let this one thing suffice us, that Paul bound himself with a vow that he might bring those which were weak to Christ, at least that he might not offend them, which vow he knew was of no importance before God.
19. Entering into the synagogue. In that he shook his garment at Corinthus, 339 it was [not] done for that cause, (as this place teacheth,) that he might cast off the whole nation, but only such as he had already tried [experienced] to be of desperate obstinacy. Now, he cometh afresh unto the Ephesians, that he might try whether he could find any more obedience among them. Furthermore, it is a wonder, that seeing it appeareth by Luke's report that he was heard more patiently in this synagogue than in any other place, and also that he was requested to tarry, he did not grant their request. Hence we may easily gather that which I said before, that he had some great cause to go up to Jerusalem in haste. Also, he himself showeth that he must make haste, saying, I must keep the feast which is at hand at Jerusalem. Neither is it to be doubted but that after he had set things in good order there, he departed with their good leave; and we may gather out of Luke's words that they did admit his excuse lest the repulse should offend them. And this is worth the noting, that when better hope to do good is offered us than we were wont to have, we are drawn unto divers affairs, as it were, by the hand of God, that we may learn to give over ourselves to be governed at his pleasure.
?
337 "Se accommodaret," accommodate himself.
338 "Eliciunt," extract.
339 "In signum detestationis," in token of detestation.
151
Acts 18:18-23
? The feast. That which I said of late touching the vow doth also appertain unto the feast day. For Paul meant not to do thereby any duty of godliness 340 to God, but to be at the as- sembly, wherein he might do more good than at any other time of the year. For the Epistle to the Galatians doth sufficiently testify what account he made of difference of days, (Galatians 4:10. ) And we must note that he maketh no promise touching his return without using this exception, if it please the Lord. We do all confess that we be not able to stir one finger without his direction; but because there reigneth in men so great arrogancy everywhere, that they dare determine anything (passing over God) not only for the time to come, but also for many years, we must oftentimes think upon this reverence and sobriety, that we may learn to make our counsels subject to the will and providence of God; lest, if we be de- liberate and take counsel as those use to do who think that they have fortune at their com- mandment, we be justly punished for our rashness. And though there be not so great religion in words but that we may at our pleasure say that we will do this or that, yet is it good to accustom ourselves to use certain forms in our speeches, that they may put us in mind that God doth direct all our doings.
22. When he came down to Caesarea. Though Luke saith in a word that Paul saluted the Church at Jerusalem, yet is it certain that he was drawn thither with some great necessity. And yet we may gather by this text that he stayed not long at Jerusalem, peradventure because things fell not out as he would. Moreover, he declareth that his journey in his return was not idle or barren, in that he saith that he strengthened all the disciples, undoubtedly not without great pains-taking, because he was enforced to go hither and thither, and oft to turn out of his way; for this word [? ? ? ? ? ? ? ] doth signify a continual course. Now, we have already declared (Acts 9:36) in what respect those be called disciples who had given their names to Christ, and professed the name of Christ; to wit, because there is no godliness without true instruction. They had, indeed, their pastors under whom they might profit. Yet the greater Paul's authority was, and the more excellent spirit he had given him, so they were not a little strengthened by his by them, especially seeing he was the chief work-master in the founding of all these churches.
? ? 340 "Pietatis officio," office of piety.
152
Acts 18:24-28
? ? Acts 18:24-28
? 24. And a certain Jew named Apollos, born in Alexandria, an eloquent man, came to Ephesus, being mighty in the Scriptures. 25. He was instructed in the way of the Lord, and being fervent in the spirit, he spake and taught diligently those things which are the Lord's, knowing only the baptism of John. 26. And he began to speak freely in the syn- agogue: whom when Priscilla and Aguila had heard, they took him to their company, and showed him the way of the Lord more perfectly. 27. And when he was determined to go into Achaia, the brethren exhorting him, wrote to the disciples that they should receive him: who, when he was come, he helped them much who had believed through grace. 28. For he overcame the Jews mightily, and that openly, showing by the Scriptures that Jesus was Christ.
? ? ? 24. A certain Jew. This ought for good causes to be ascribed to the providence of God, in that whilst Paul is enforced to depart from Ephesus, Apollos cometh in his place to supply his absence. And it is very expedient to know the beginning of this man of what sort it was, forasmuch as he was Paul's successor among the Corinthians, and did behave himself so excellently, and did his faithful endeavor, and took great pains, so that Paul commendeth him honorably as a singular fellow in office.
"I have planted, (saith he,) Apollos hath watered," (1 Corinthians 3:6. )
Also, these things have I figuratively appointed unto myself and Apollos, (1 Corinthians 4:6. ) Luke giveth him first two titles of commendation, that he was eloquent and mighty in the Scriptures; afterward he will add his zeal, faith, and constancy. And though Paul do truly deny that the kingdom of God consisteth in words, and he himself was not commended for eloquence yet dexterity in speaking and reasoning 341 (such as Luke doth here commend) is not to be despised, especially when no pomp or vain boasting is sought after, by using fine words and great eloquence; but he which is to teach counteth it sufficient for him, without fraud or ambition, without lofty words and curious cunning, plainly to lay open the matter he hath in hand. Paul was without eloquence; the Lord would have the chief apostle to want this virtue, to the end the power of the Spirit might appear more excellent in his rude and homely speech. And yet was he furnished with such eloquence as was suffi- cient to set forth the name of Christ, and to maintain the doctrine of salvation. But as the distribution of the gifts of the Spirit is divers and manifold, Paul's infancy, 342 that I may so call it, did no whit let but that the Lord might choose to himself eloquent ministers.
? 341 "Sermocinandi," sermonising, haranguing.
342 "Pauli infantia," Paul's want of utterance.
153
Acts 18:24-28
? Furthermore, lest any man should think that Apollos' eloquence was profane or vain, 343 Luke saith that it was joined with great power, 344 namely, that he was mighty in the Scrip- tures. Which I expound thus, that he was not only well and soundly exercised in the Scrip- tures, but that he had the force and efficacy thereof, that, being armed with them, he did in all conflicts get the upper hand. And this (in my judgment) is rather the praise of the Scripture than of man, 345 that it hath sufficient force both to defend the truth, and also to refute the subtilty of Satan.
25. He was instructed. That which Luke addeth shortly after seemeth not to agree with this commendation, to wit, that he knew only the baptism of John. But this latter member is added by way of correction. Nevertheless, these two agree very well together; that he un- derstood the doctrine of the gospel, because he both knew that the Redeemer was given to the world, and also was well and sincerely instructed concerning the grace of reconciliation; and yet had he been trained up only in the principles of the gospel, so much as could be had out of John's institution. 346 For we know that John was in the midst between Christ and the prophets; and of his office doth both his father Zacharias intreat in his tongue, (Luke 1:76; Luke 1:16 and 17;) and also the angel out of the prophecy of Malachi, (Malachi 3:1. ) Surely, seeing that he carried the light before Christ, and did highly extol his power, his disciples are for good causes said to have had knowledge of Christ. Moreover, the speech is worth the noting, that he knew the baptism of John. For thence we gather the true use of the sacraments; to wit, that they enter 347 us in some certain kind of doctrine, or that they establish that faith which we have embraced. Surely, it is wickedness and impious profanation to pull them away 348 from doctrine. Wherefore, that the sacraments may be rightly admin- istered, the voice of the heavenly doctrine must sound there. For what is the baptism of John? Luke comprehendeth all his ministry under this word, not only because doctrine is annexed unto baptism, but also because it is the foundation and head thereof, without which it should be a vain and dead ceremony.
Being fervent in spirit he spake. Apollos hath another commendation given him in these words, that he was inflamed with an holy zeal to teach. Doctrine without zeal is either like a sword in the hand of a madman, or else it lieth still as cold and without use, or else it serveth for vain and wicked boasting. For we see that some learned men become slothful; other some (which is worse) become ambitious; other some (which is of all the worst) trouble the
? 343 "Vel inanem et fulinem," or futile and vain.
344 "Cum majore. . . virtute," with a greater virtue or excellence.
345 "Scripturae potius quam hominis laus est," is greater prase to Scripture than to the man.
346 "Institutio," instruction.
347 "Initient," initiate.
348 "Avelli," to dissever.
154
Acts 18:24-28
? Church with contention and brawling. Therefore, that doctrine shall be unsavory which is not joined with zeal. But let us remember that Luke putteth the knowledge of the Scripture in the first place, which must be the moderation of zeal, 349 for we know that many are fervent without consideration, as the Jews did rage against the gospel, by reason of a perverse affec- tion which they did bear toward the law; and even at this day we see what the Papists be, who carried headlong with furious violence, being pricked forward with an opinion unad- visedly conceived. Therefore, let knowledge be present that it may govern zeal. And now it is said that zeal was the cause of diligence, because Apollos gave himself to teach diligently. But and if that man, being not yet thoroughly and perfectly taught in the gospel, did preach Christ so diligently and freely, what excuse do those men hope to have, who know that more perfectly and fully, which he knew not as yet, if they do not endeavor so much as in them lieth to further and advance the kingdom of Christ? Luke doth attribute zeal to the Spirit, therefore, because it is a rare and peculiar gift; neither do I so expound it that Apollos was moved and pricked forward with the instinct of his mind, but by motion of the Holy Spirit.
26. Whom, when Priscilla. By this it appeareth how far Priscilla and Aquila were from the love of themselves, and from envying another man's virtue, in that they deliver those things familiarly and privately to an eloquent man, which he may afterward utter publicly. They excelled not in the same grace wherein he did excel, and, peradventure, they might have been despised in the congregation. Moreover, they most diligently help him, whom they see better furnished as well with eloquence as the use of the Scripture; so that they keep silence, and he alone is heard.
Again, this was no small modesty which was in Apollos, in that he doth suffer himself to be taught and instructed not only in [by] an handy-craftsman, but also by a woman. He was mighty in the Scripture, and did surpass 350 them; but as touching the accomplishment of the kingdom of Christ, those do polish and trim him who might seem to be scarce fit ministers. Also, we see that at that time women were not so ignorant of the word of God as the Papists will have them; forasmuch as we see that one of. the chief teachers of the Church was instructed by a woman. Notwithstanding, we must remember that Priscilla did execute this function of teaching at home in her own house, that she might not overthrow the order prescribed by God and nature.
27. When he was determined. Luke doth not express for what cause Apollos would go to Achaia. Notwithstanding, we gather out of the text [context] that he was not allured with any private commodity, but because more plentiful fruit in spreading abroad the gospel did show itself there; because the brethren did more encourage him with their exhortation, and did spur him when he did already run. Which they would not have done, unless it had been
? 349 "Quae esset zeli moderatio," to moderate zeal.
350 "Illis longe superior," and far superior to them.
155
Acts 18:24-28
? for the common profit of the Church. For it had been an absurd thing to entreat a man to depart to another place, whose faithful industry they already used, and did know that they should have need of him afterward, unless there had been some better recompense offered. And I take it that the brethren of Ephesus wrote to those of Achaia, not only that they should provide lodging for the man, but also that they should suffer him to teach. This is holy commendation indeed, when we study to extol every good man with our testimony and consent, [suffrage,] lest the gifts of the Holy Ghost, which he hath given to every man for the edifying of the Church, lie buried.
When he came. The brethren foresaw this, who had already had experience thereof, when they exhorted him to address himself to that journey which he had already in mind conceived. And whereas it is said that he helped the faithful much, we may take it two ways; either that he helped those who were not so well furnished, and that he did support them to beat down the pride of their enemies; for every man was not able to have weapon in readiness, to undertake a hard combat against old 351 enemies, who would never have yielded, unless they had been enforced; or that he aided them, lest their faith should fail, being shaken with the gainsaying of the enemies, which thing doth oftentimes befall the weak. I take it that they were helped both ways; that having a skillful and practiced captain, they got 352 the victory in the conflict. Secondly, that their faith was fortified with a new prop, that it might be without danger of wavering. Furthermore, Luke seemeth to note that the brethren were helped with this stoutness and constancy, when as he saith that he disputed publicly with the Jews. For this was a sign of zeal and boldness not to fly the light. Whereas, in the end of the sentence, these words are used, through grace; it doth either agree with the word going before, they believed; or else it must be referred unto the help wherewith he helped the brethren. The former interpretation is nothing hard. For the meaning thereof shall be this, that the faithful were illuminate by the grace of God, that they might believe; as if he had said, The brethren, who were already called by the benefit of God unto faith, were furthered. Yet the other text seemeth to agree better, that Apollos, in imparting that grace which he had received with the brethren, did help them. So that, through grace, shall import as much as according to the measure of the grace received.
28. He overcame the Jews. By this it appeareth to what use that ability which Apollos had (in that he was mighty in the Holy Scriptures) did serve; to wit, because he had a strong and forcible proof to reprove and overcome the enemies withal. Also, the state of the dispu- tation is briefly set down, that Jesus is Christ. For this was out of question among the Jews, that Christ was promised to be the deliverer; but it was a hard matter to persuade them that Jesus, the Son of Mary, was this Christ, through whom salvation was offered. Therefore, it
? 351 "Veteranos," veteran.
352 "Superiores essent," might be victorious.
156
Acts 18:24-28
? was expedient for Apollos so to dispute concerning the office of Christ, that he might prove that the testimonies of the Scripture were fulfilled in the Son of Mary; and that he might thereby gather that he was Christ.
Also, this place doth testify, that the Scripture is profitable not only to teach, but also to break the obstinacy of those which do not obey and follow willingly. For our faith should not otherwise be firm enough, unless there were an evident demonstration extant there of those things which are necessary to be known for salvation. Surely, if the law and the prophets had so great light, that Apollos did thereby prove manifestly that Jesus is Christ, as if he did point out the matter with his finger, the adding of the gospel must bring this to pass at least, that the perfect knowledge of Christ may be let [sought] from the whole Scripture.
Wherefore it is detestable blasphemy against God in that the Papists say, that the Scripture is dark and doubtful. For to what end should God have spoken, unless the plain and invincible truth should show itself in his words? And whereas they infer, that we must stand to the authority of the Church, and they are not to dispute with heretics out of the Scriptures; their cavil is sufficiently refuted by Luke. For, seeing there was nothing more stubborn than the Jews, we need not to fear but that those weapons whereto Apollos trusted, and overcame them, shall suffice us against all heretics, seeing that by them we get the victory of the devil, the prince of all errors.
? ? 157
CHAPTER 19
Chapter 19
? 158
Acts 19:1-7
? ? Acts 19:1-7
? 1. And it came to pass when Apollos was at Corinthus, that Paul, having gone through the upper parts, came to Ephesus, and having found certain disciples, he said unto them, 2. Have ye received the Holy Ghost since ye believed? But they said unto him, Yea, we have not so much as heard whether there be any Holy Ghost. 3. And he said unto them, Wherewith were ye then baptized? And they said, With the baptism of John. 4. And Paul said, John truly baptized with the baptism of repentance, speaking to the people, that they should believe in Him who should come after him; that is, in Christ Jesus. 5. When they heard these things, they were baptized in the name of the Lord Jesus. 6. And when Paul had laid his hands upon them, the Holy Ghost came upon them; and they spake with tongues, and did prophesy. 7. And all the men were about twelve.
? ? ? 1. Luke showeth here that the Church of Ephesus was not only confirmed and increased by Paul's return, but also that there was a miracle wrought there, because the visible graces of the Spirit were given to certain rude and new disciples. Furthermore, it is not known whether they were inhabitants of the city or strangers; neither doth it greatly skill. It is not to be doubted but that they were Jews, because they had received the baptism of John; also, it is to be thought that they dwelt at Ephesus when Paul found them there.
2. Whether they had received the Holy Ghost. The end of the history doth show that Paul doth not speak in this place of the Spirit of regeneration, but of the special gifts which God gave to divers at the beginning of the gospel, for the common edifying of the Church. But now upon this interrogation of Paul ariseth a question, whether the Spirit were common to all everywhere at that time? For if he were given only to a few, why doth he join him with faith, as if they were so linked together that they could not be separate? Peradventure, they were none of the common sort; or because they were an indifferent number, that is, twelve, Paul demandeth whether they were all without the gifts of the Spirit. Notwithstanding, I think thus, that so many Jews were offered in presence of the Gentiles, not by chance, but by the counsel of God; and that at one time being disciples, that is, of the number of the faithful, who did notwithstanding confess that they were ignorant of the principal glory of the gospel, which was apparent in spiritual gifts, that by them Paul's ministry might be beautified and set forth. For it is unlike that Apollos left so few disciples at Ephesus; and he might have taught them better, since that he learned the way of the Lord perfectly of Priscilla and Aquila.
Moreover, I do not doubt but that the brethren of whom Luke spake before were other than these. In sum, when Paul seeth that these men do profess the name of Christ, to the end he may have a more certain trial of their faith, he asketh them whether they have received the Holy Ghost. For it appeareth by Paul himself that this was a sign and token of the grace
159
Acts 19:1-7
? of God to establish the credit of doctrine; I would know of you whether ye received the Holy Ghost by the works of the law, or by the hearing of faith (Galatians 3:2).
We know not whether there be any Holy Ghost. How could it be, that men being Jews heard nothing of the Spirit, concerning which the prophets speak everywhere, and whose commendations and titles are extant in the whole Scripture? Surely we gather by this that Paul did neither speak generally of the Spirit; and that these men, as they were asked, did deny that they knew those visible graces wherewith God had beautified the kingdom of his Son. Therefore, they confess that they know not whether God give such gifts. Therefore, there is in the word Spirit the figure metonymia. And this sense doth that confirm that if they had altogether denied that they knew anything concerning the Spirit of God, Paul would not have passed over with silence such a gross error; yea, an error altogether mon- strous. When he demandeth to what end, or how they were baptized, he showeth therewithal, that wheresoever Christ had been soundly and thoroughly preached the visible graces did also appear, that such worship 353 might be common to all churches. Wherefore, no marvel if Paul wonder that the faithful are ignorant of such glory of Christ, which God would have to be apparent everywhere at that time; and a correction immediately, he telleth them that they must not stay in those rudiments which they had learned; because it was John's office to prepare disciples for Christ.
4. John truly Paul's admonition tended to this end, that these men being convict of their ignorance might desire to go forward. He saith that John preached of Christ who was to come. Therefore he sent out his disciples, 354 that running in the course they might go to- wards Christ who was not as yet revealed. Wherefore, to the end these men may not flatter themselves, and refuse to go forward, he showeth that they be yet far from the mark.
Fear not. This exhortation showeth that Paul had cause of fear ministered unto him; for it had been a superfluous thing to correct fear, or to will him not to fear when all was well and quiet, and especially in a man so willing and ready.
Furthermore, when the Lord (to the end he may have his servant to do his duty faithfully and stoutly) beginneth with restraining fear, by this we gather that nothing is more contrary to the pure and free preaching of the gospel than the straits of a faint heart. And surely ex- perience doth show that none are faithful and courageous ministers of the word whom this fault doth hinder; and that those only are rightly prepared and addressed to teach to whom it is granted with boldness and courage of heart to overcome all manner [of] danger. In which respect, he writeth to Timothy that the spirit of fear is not given to the preachers of the gospel, but of power, and love, and sobriety, (2 Timothy 1:7. ) Therefore, we must note the connection of words, Fear not, but speak, which is all one as if he should have said, Let not fear let thee to speak. And because fear doth not only make us altogether without tongue, but doth so bind us that we cannot purely and freely speak that which is needful. Christ touched both briefly. Speak, (saith he,) and hold not thy peace; that is, speak not with half thy mouth, as it is in the common proverb. But in these words there is prescribed to the ministers of the word of God a common rule, that they expound and lay open plainly, and without color or dissimulation, whatsoever the Lord will have made known to his Church;
? 322 "Temere," at random.
144
Acts 18:6-11
? yea, let them keep back nothing which may make for the edifying or increase of God's Church.
10. Because I am. This is the former reason why Paul, having subdued fear, must manfully and stoutly do his duty, because he hath God on his side. Whereto answereth the rejoicing of David,
"If I shall walk in the midst of the shadow of death, I shall fear none ill: because thou art with me," (Psalm 23:4. )
Again,
"If tents be pitched about me," etc. , (Psalm 27:3. )
The question is, whether he did not perceive that God was present with him elsewhere,
as he had had experience of his help in divers places. For the promise is general, "I am with you until the end of the world,"
(Matthew 28:20. )
Neither is it lawful for us to mistrust so often as we obey his calling, but that he will be
present with us. But it is an usual thing with the Lord to apply that unto certain kinds when the matter so requireth, which he hath promised to do in all affairs; and we know that when we come to the push, then are we most desirous of help. Moreover, these two members are joined together, "I am with thee, and no man shall hurt thee. " For it falleth out sometimes that God doth help us, and yet doth he, to look to, suffer us to be oppressed, as he forsook not Paul even in the midst of death; and here he promiseth the peculiar defense of his hand, whereby he shall be preserved from the violence of his enemies.
But the question is, whether Paul needed any such confirmation, who ought to have been willing to enter [undergo] all manner [of] dangers. For what if he had been to suffer death, should he therefore have fainted through fear? I answer, that if at any time God pro- nounce that his servants shall be safe for a time, that doth no whit hinder, but that they may prepare themselves to suffer death valiantly; but as we distinguish between profitable and necessary, so we must note that there be some promises, which, if the faithful want, they must needs faint and sink down; 323 and that other some are added when it is expedient so to be, which, though they be taken away, (because the grace of God doth nevertheless remain firm and sure,) the faith of the godly doth not fail. After this sort, Paul is commanded not to fear, because his enemies shall not touch him; and if so be he should have been oppressed even then with their violence, yet would he not have been afraid, but God would have his boldness and courage to increase even by this, because he should be without danger. If at any time the Lord bear with us so far forth, we are not to despise such a comfort of our in- firmity. In the mean season, let this be sufficient for us to tread under foot all corrupt fear of the flesh, that so long as we fight under his banner we cannot be forsaken of him. And
? 323 "Penitus," altogether.
145
when it is said, "No man shall gainstand thee to do thee hurt," the Lord doth not mean that
he shall be free from violence and tumult whom the Jews did afterward deadly invade; but
his meaning is, that their attempts shall be frustrate, because the Lord had determined to
deliver him out of their hands. Therefore, we must fight stoutly that we may win the field. 324
Because I have much people. The second reason why he should take a good heart is, be- cause the Lord will raise up a great and populous church there, though it be to be doubted whether this member depend upon that which goeth next before; for the text will run fitly thus, Because the Lord determined by the hand of Paul to gather together a great church, he would not suffer the enemies to interrupt the course of his labors, as if he should have said, I will help thee, that thou mayest not fail my people whose minister I have appointed thee to be. I do willingly embrace this exposition, that divers reasons are not inferred which are to be read apart, but that they be so distinguished that they agree together. Furthermore, the Lord calleth those his people, who, though they might then for good causes be counted strangers, yet because they were written in the book of life, and were forthwith to be admitted into his family, they have this title given them not improperly. For we know that many sheep wander without the flock for a time, as the sheep have many wolves among them. Therefore whom the Lord determined shortly after to gather to himself, those doth he take for his people in respect of their future faith. But let us remember, that those are engrafted into the body of Christ who appertain unto the same by the eternal adoption of God; as it is written,
"Thine they were and thou gavest them me" (John 17:6. )
11. He continued there a year. We do not read that Paul stayed so long anywhere else save there; and yet it appeareth by his two epistles that he was not only likely to suffer much troubles, but that he had suffered many unjust and unmeet things by reason of the pride and unthankfulness of the people, so that we see that there was no part of warfare wherein the Lord did not wonderfully exercise him. Also, we gather what a hard and laborious matter the edifying of the Church is, seeing that the most excellent workmaster spent so much time about the laying of the foundation of one church only. Neither doth he boast that he had finished the work, but that the Lord had put others in his place, that they might build upon his foundation; as he saith afterwards that he had planted, and that Apollos had watered,
(1 Corinthians 3:6. )
Acts 18:6-11
? ? ? 324 "Victoria," victory.
146
Acts 18:12-17
? ? Acts 18:12-17
? 12. Now when Gallio was deputy of Achaia, the Jews rose with one accord against Paul, and brought him before the judgment-seat, 13. Saying, This man persuadeth men to worship God contrary to the law. 14. And when Paul was about to open his mouth, Gallio said unto them, If it were any injury or wicked fact, O Jews, I would according to reason maintain you: 15. But if it be a question of words and names, and your law, look ye to it yourselves; for I will be no judge in these matters. 16. And he drove them from the judg- ment-seat. 17. And when all the Greeks had caught Sosthenes, the ruler of the synagogue, they smote him before the judgment-seat. Neither did Gallio care for any of these things.
? ? ? 12. When Gallio. Either the change of the deputy did encourage the Jews to wax more proud and insolent, as froward men use to abuse new things that they may procure some tumult, or else hoping that the judge would favor them, they brake the peace and silence at a sudden, which had continued one whole year. And the sum of the accusation is, that Paul went about to bring in a false kind of worship contrary to the law. Now, the question is, whether they spake of the law of Moses or of the rites used in the empire of Rome. Because this latter thing seemeth to me to be cold, 325 I do rather receive that, that they burdened Paul with this crime that he brake and altered the worship prescribed in the law of God, and that to the end they might hit him in the teeth with novelty or innovation. And surely Paul had been worthy to have been condemned if he had gone about any such thing; but forasmuch as it is most certain that they did treacherously and wickedly slander the holy man, they endeavored to cover an evil cause with an honest excuse. We know how straitly the Lord commandeth in the law, how he will have his servants to worship him. Therefore, to depart from that rule is sacrilege. But forasmuch as Paul never meant to add to or take away anything from the law, he is unjustly accused of this fault. Whence we gather, that though the faithful themselves never so uprightly and blamelessly, yet can they not escape false and slanderous reports until they be admitted to purge themselves. But Paul was not only unworthily and falsely slandered by the adversaries, but when he would have refuted their impudency and false reports, his mouth was stopped by the deputy. Therefore he was enforced to depart from the judgment-seat without defending himself. And Gallio refuseth to hear the cause, not for any evil will he bare to Paul, but because it was not agreeable to the office of the deputy to give judgment concerning the religion of every province. For though the Romans could not enforce the nations which were subject to them to observe their rites, yet lest they should seem to allow that which they did tolerate, they forbade their magistrates to meddle with this part of jurisdiction.
? 325 "Et coactum," and forced.
147
Acts 18:12-17
? Here we see what the ignorance of true godliness doth in setting in order the state of every commonwealth and dominion. All men confess that this is the principal thing that true religion be in force and flourish. Now, when the true God is known, and the certain and sure rule of worshipping him is understood, there is nothing more equal 326 than that which God commandeth in his law, to wit, that those who bear rule with power (having abolished contrary superstitions) defend the pure worship of the true God. But seeing that the Romans did observe their rites only through pride and stubbornness, and seeing they had no certainty where there was no truth, they thought that this was the best way 327 they could take if they should grant liberty to those who dwelt in the provinces to live as they listed. But nothing is more absurd than to leave the worship of God to men's choice. Wherefore, it was not without cause that God commanded by Moses that the king should cause a book of the law to be written out for himself, (Deuteronomy 17:18;) to wit, that being well instructed, and certain of his faith, he might with more courage take in hand to maintain that which he knew certainly was right.
15. Of words and names. These words are not well packed together. Yet Gallio speaketh thus of the law of God by way of contempt, as if the Jewish religion did consist only in words and superfluous questions. And surely (as the nation was much given to contention) it is not to be doubted but that many did trouble themselves and others with superfluous trifles. Yea, we hear with what Paul hitteth them in the teeth 328 in many places, especially in the Epistle to Titus, (Titus 1:14, and Titus 3:9. ) Yet Gallio is not worthy to be excused who doth mock the holy law of God together with their curiosity. For as it behooved him to cut off all occasion of vain contentions in words, so we must, on the other side, know that when the worship of God is in hand, the strife is not about words, but a matter of all other most serious is handled.
17. All the Grecians having taken Sosthenes. This is that Sosthenes whom Paul doth honorably couple with himself as his companion in the beginning of the former Epistle to the Corinthians. And though there be no mention made of him before among the faithful, yet it is to be thought that he was then one of Paul's companions and advocates. And what fury did enforce the Grecians to run headlong upon him, save only because it is allotted to all the children of God to have the world set against them, and offended with them and their cause, though unknown? Wherefore, there is no cause why such unjust dealing should trouble us at this day when we see the miserable Church oppugned on every side. Moreover, the frowardness of man's nature is depainted out unto us as in a table, [picture. ] Admit we grant that the Jews were hated everywhere for good causes, yet why are the Grecians rather
? 326 "Aequum," equitable or just.
327 "Optimum compendium," the best and shortest way.
328 "Quid illis exprobet Paulis," how Paul upbraideth them.
148
Acts 18:12-17
? displeased with Sosthenes, a modest man, than with the authors of the tumult, who troubled Paul without any cause? Namely, this is the reason, because, when men are not governed with the Spirit of God, they are carried headlong unto evil, as it were, by the secret inspiration of nature, notwithstanding it may be that they bare Sosthenes such hatred, thinking he had lodged wicked men to raise sedition.
Neither did Gallio care for any of these things. This looseness 329 must be imputed not so much to the sluggishness of the deputy as to the hatred of the Jewish religion. The Romans could have wished that the remembrance of the true God had been buried. And, therefore, when as it was lawful for them to vow their vows, and to pay them to all the idols of Asia and Greece, it was a deadly fact 330 to do sacrifice to the God of Israel. Finally, in the common liberty 331 of all manner [of] superstition, only true religion was accepted. This is the cause that Gallio winketh at the injury done to Sosthenes. He professed of late that he would punish injuries if any were done; now he suffereth a guiltless man to be beaten before the judgment-seat. Whence cometh this sufferance, save only because he did in heart desire that the Jews might one slay another, that their religion might be put out 332 with them? But forasmuch as, by the mouth of Luke, the Spirit condemneth Gallio's carelessness, because he did not aid a man who was unjustly punished, 333 let our magistrates know that they be far more inexcusable if they wink at injuries and wicked facts, if they bridle not the wanton- ness of the wicked, if they reach not forth their hand to the oppressed. But and if the sluggish are to look for just damnation, what terrible judgment hangeth over the heads of those who are unfaithful and wicked, 334 who, by favoring evil causes, and bearing with wicked facts, set up, as it were, a banner of want of punishment, 335 and are fans to kindle boldness to do hurt?
? ? 329 "Cessatio," non-interference.
330 "Capitale erat," it was a capital offence.
331 "In communi. . . licentia," while there was a common license.
332 "Extingueretur," might be extinguished.
333 "Afflictum," afflicted, oppressed.
334 "Perfidis et malignis," malignant and perfidious.
335 "Impunitatis," of impudity.
149
Acts 18:18-23
? ? Acts 18:18-23
? 18. And when Paul had tarried there many days, having taken his leave of the brethren, he sailed into Syria, Priscilla and Aquila accompanying him, when he had shaven his head at Cenchrea: for he had a vow. 19. And he came to Ephesus, when he left them. And when he had entered into the synagogue, he disputed with the Jews. 20. And when they desired him that he would stay longer time with them, he did not consent; 21. But took his leave, saying, I must needs keep the feast which is at hand in Jerusalem: but I will return to you again, God willing. And he loosed from Ephesus. 22. And when he was come down to Caesarea, and was gone up, and had saluted the Church, he came down to Antioch. 23. And when he had tarried there some time, he departed, walking through the country of Galatia and Phrygia in order, strengthening all the disciples.
? ? ? 18. And when he had tarried there many days. Paul's constancy appeareth in this, in that he is not driven away with fear, lest he should trouble the disciples, who were as yet ignorant and weak, with his sudden and untimely departure. We read in many other places, that when persecution was raised against him elsewhere he fled forthwith. What is the cause then, that he stayeth at Corinthus? to wit, when he saw that the enemies were provoked with his presence to rage against the whole Church, he did not doubt but that the faithful 336 should have peace and rest by his departure; but now, when he seeth their malice bridled, so that they cannot hurt the flock of God, he had rather sting and nettle them, than by de- parting minister unto them any new occasion of rage. Furthermore, this was the third journey which Paul took to Jerusalem. For going from Damascus, he went once up that he might be made known to the apostles. And he was sent the second time with Barnabas, that he might handle and end the controversy about ceremonies. But Luke doth not set down for what cause he now took such a long and laborious journey, determining with all speed to return.
When he had shorn his head. It is uncertain whether that be spoken of Aquila or of Paul: neither skilleth it much. Though I interpret it willingly of Paul, because it seemeth to me a likely thing that he did this for because of the Jews, unto whom he was about to come. As- suredly, I think this to be a thing which all men grant, that he made not any ceremonial vow for his own cause, only that he might do some worship to God. He knew that that was to continue only for a time which God commanded under the law to the old people; and we know how diligently he teacheth that the kingdom of God consisteth not in these external elements, and how straitly he urgeth the abrogating thereof. It had been an absurd thing for him to bind his own conscience with that religion from which he had loosed all other men.
? 336 "Pacem et quitem fidelibus redimere," to purchase the peace and quiet of the faithful.
150
Acts 18:18-23
? Therefore, he did shear his head for no other cause, save only that he might apply himself 337 to the Jews, who were as yet ignorant, and not thoroughly taught; as he doth testify that he took upon him the voluntary observing of the law, from which he was freed, that he might gain those who were under the law, (1 Corinthians 9:20. ) If any man object that it was not lawful for him to make semblance of a vow which he had not made from his heart, we may easily answer, that as touching the substance of purifying he did not dissemble, and that he used the ceremony which was as yet free, not as if God did require such worship, but that he might somewhat bear with the ignorant.
Therefore, the Papists are ridiculous when they fet 338 from hence an example of making vows. Paul was moved with no religion to make his vow; but these men place a reigned worship of God in vows. Respect of time enforced Paul to keep the rites of the law. These men do nothing else but entangle in superstition the Church of Christ, which was set free long ago. For it is one thing to bring in use again old ceremonies used long ago, and another to tolerate the same being as yet used, until such time as they may by little and little grow out of use. I omit that the Papists in vain and foolishly compare the shaving of their priests with the sign of purifying which God had allowed in the law. But because we need not stand any longer to refute them, let this one thing suffice us, that Paul bound himself with a vow that he might bring those which were weak to Christ, at least that he might not offend them, which vow he knew was of no importance before God.
19. Entering into the synagogue. In that he shook his garment at Corinthus, 339 it was [not] done for that cause, (as this place teacheth,) that he might cast off the whole nation, but only such as he had already tried [experienced] to be of desperate obstinacy. Now, he cometh afresh unto the Ephesians, that he might try whether he could find any more obedience among them. Furthermore, it is a wonder, that seeing it appeareth by Luke's report that he was heard more patiently in this synagogue than in any other place, and also that he was requested to tarry, he did not grant their request. Hence we may easily gather that which I said before, that he had some great cause to go up to Jerusalem in haste. Also, he himself showeth that he must make haste, saying, I must keep the feast which is at hand at Jerusalem. Neither is it to be doubted but that after he had set things in good order there, he departed with their good leave; and we may gather out of Luke's words that they did admit his excuse lest the repulse should offend them. And this is worth the noting, that when better hope to do good is offered us than we were wont to have, we are drawn unto divers affairs, as it were, by the hand of God, that we may learn to give over ourselves to be governed at his pleasure.
?
337 "Se accommodaret," accommodate himself.
338 "Eliciunt," extract.
339 "In signum detestationis," in token of detestation.
151
Acts 18:18-23
? The feast. That which I said of late touching the vow doth also appertain unto the feast day. For Paul meant not to do thereby any duty of godliness 340 to God, but to be at the as- sembly, wherein he might do more good than at any other time of the year. For the Epistle to the Galatians doth sufficiently testify what account he made of difference of days, (Galatians 4:10. ) And we must note that he maketh no promise touching his return without using this exception, if it please the Lord. We do all confess that we be not able to stir one finger without his direction; but because there reigneth in men so great arrogancy everywhere, that they dare determine anything (passing over God) not only for the time to come, but also for many years, we must oftentimes think upon this reverence and sobriety, that we may learn to make our counsels subject to the will and providence of God; lest, if we be de- liberate and take counsel as those use to do who think that they have fortune at their com- mandment, we be justly punished for our rashness. And though there be not so great religion in words but that we may at our pleasure say that we will do this or that, yet is it good to accustom ourselves to use certain forms in our speeches, that they may put us in mind that God doth direct all our doings.
22. When he came down to Caesarea. Though Luke saith in a word that Paul saluted the Church at Jerusalem, yet is it certain that he was drawn thither with some great necessity. And yet we may gather by this text that he stayed not long at Jerusalem, peradventure because things fell not out as he would. Moreover, he declareth that his journey in his return was not idle or barren, in that he saith that he strengthened all the disciples, undoubtedly not without great pains-taking, because he was enforced to go hither and thither, and oft to turn out of his way; for this word [? ? ? ? ? ? ? ] doth signify a continual course. Now, we have already declared (Acts 9:36) in what respect those be called disciples who had given their names to Christ, and professed the name of Christ; to wit, because there is no godliness without true instruction. They had, indeed, their pastors under whom they might profit. Yet the greater Paul's authority was, and the more excellent spirit he had given him, so they were not a little strengthened by his by them, especially seeing he was the chief work-master in the founding of all these churches.
? ? 340 "Pietatis officio," office of piety.
152
Acts 18:24-28
? ? Acts 18:24-28
? 24. And a certain Jew named Apollos, born in Alexandria, an eloquent man, came to Ephesus, being mighty in the Scriptures. 25. He was instructed in the way of the Lord, and being fervent in the spirit, he spake and taught diligently those things which are the Lord's, knowing only the baptism of John. 26. And he began to speak freely in the syn- agogue: whom when Priscilla and Aguila had heard, they took him to their company, and showed him the way of the Lord more perfectly. 27. And when he was determined to go into Achaia, the brethren exhorting him, wrote to the disciples that they should receive him: who, when he was come, he helped them much who had believed through grace. 28. For he overcame the Jews mightily, and that openly, showing by the Scriptures that Jesus was Christ.
? ? ? 24. A certain Jew. This ought for good causes to be ascribed to the providence of God, in that whilst Paul is enforced to depart from Ephesus, Apollos cometh in his place to supply his absence. And it is very expedient to know the beginning of this man of what sort it was, forasmuch as he was Paul's successor among the Corinthians, and did behave himself so excellently, and did his faithful endeavor, and took great pains, so that Paul commendeth him honorably as a singular fellow in office.
"I have planted, (saith he,) Apollos hath watered," (1 Corinthians 3:6. )
Also, these things have I figuratively appointed unto myself and Apollos, (1 Corinthians 4:6. ) Luke giveth him first two titles of commendation, that he was eloquent and mighty in the Scriptures; afterward he will add his zeal, faith, and constancy. And though Paul do truly deny that the kingdom of God consisteth in words, and he himself was not commended for eloquence yet dexterity in speaking and reasoning 341 (such as Luke doth here commend) is not to be despised, especially when no pomp or vain boasting is sought after, by using fine words and great eloquence; but he which is to teach counteth it sufficient for him, without fraud or ambition, without lofty words and curious cunning, plainly to lay open the matter he hath in hand. Paul was without eloquence; the Lord would have the chief apostle to want this virtue, to the end the power of the Spirit might appear more excellent in his rude and homely speech. And yet was he furnished with such eloquence as was suffi- cient to set forth the name of Christ, and to maintain the doctrine of salvation. But as the distribution of the gifts of the Spirit is divers and manifold, Paul's infancy, 342 that I may so call it, did no whit let but that the Lord might choose to himself eloquent ministers.
? 341 "Sermocinandi," sermonising, haranguing.
342 "Pauli infantia," Paul's want of utterance.
153
Acts 18:24-28
? Furthermore, lest any man should think that Apollos' eloquence was profane or vain, 343 Luke saith that it was joined with great power, 344 namely, that he was mighty in the Scrip- tures. Which I expound thus, that he was not only well and soundly exercised in the Scrip- tures, but that he had the force and efficacy thereof, that, being armed with them, he did in all conflicts get the upper hand. And this (in my judgment) is rather the praise of the Scripture than of man, 345 that it hath sufficient force both to defend the truth, and also to refute the subtilty of Satan.
25. He was instructed. That which Luke addeth shortly after seemeth not to agree with this commendation, to wit, that he knew only the baptism of John. But this latter member is added by way of correction. Nevertheless, these two agree very well together; that he un- derstood the doctrine of the gospel, because he both knew that the Redeemer was given to the world, and also was well and sincerely instructed concerning the grace of reconciliation; and yet had he been trained up only in the principles of the gospel, so much as could be had out of John's institution. 346 For we know that John was in the midst between Christ and the prophets; and of his office doth both his father Zacharias intreat in his tongue, (Luke 1:76; Luke 1:16 and 17;) and also the angel out of the prophecy of Malachi, (Malachi 3:1. ) Surely, seeing that he carried the light before Christ, and did highly extol his power, his disciples are for good causes said to have had knowledge of Christ. Moreover, the speech is worth the noting, that he knew the baptism of John. For thence we gather the true use of the sacraments; to wit, that they enter 347 us in some certain kind of doctrine, or that they establish that faith which we have embraced. Surely, it is wickedness and impious profanation to pull them away 348 from doctrine. Wherefore, that the sacraments may be rightly admin- istered, the voice of the heavenly doctrine must sound there. For what is the baptism of John? Luke comprehendeth all his ministry under this word, not only because doctrine is annexed unto baptism, but also because it is the foundation and head thereof, without which it should be a vain and dead ceremony.
Being fervent in spirit he spake. Apollos hath another commendation given him in these words, that he was inflamed with an holy zeal to teach. Doctrine without zeal is either like a sword in the hand of a madman, or else it lieth still as cold and without use, or else it serveth for vain and wicked boasting. For we see that some learned men become slothful; other some (which is worse) become ambitious; other some (which is of all the worst) trouble the
? 343 "Vel inanem et fulinem," or futile and vain.
344 "Cum majore. . . virtute," with a greater virtue or excellence.
345 "Scripturae potius quam hominis laus est," is greater prase to Scripture than to the man.
346 "Institutio," instruction.
347 "Initient," initiate.
348 "Avelli," to dissever.
154
Acts 18:24-28
? Church with contention and brawling. Therefore, that doctrine shall be unsavory which is not joined with zeal. But let us remember that Luke putteth the knowledge of the Scripture in the first place, which must be the moderation of zeal, 349 for we know that many are fervent without consideration, as the Jews did rage against the gospel, by reason of a perverse affec- tion which they did bear toward the law; and even at this day we see what the Papists be, who carried headlong with furious violence, being pricked forward with an opinion unad- visedly conceived. Therefore, let knowledge be present that it may govern zeal. And now it is said that zeal was the cause of diligence, because Apollos gave himself to teach diligently. But and if that man, being not yet thoroughly and perfectly taught in the gospel, did preach Christ so diligently and freely, what excuse do those men hope to have, who know that more perfectly and fully, which he knew not as yet, if they do not endeavor so much as in them lieth to further and advance the kingdom of Christ? Luke doth attribute zeal to the Spirit, therefore, because it is a rare and peculiar gift; neither do I so expound it that Apollos was moved and pricked forward with the instinct of his mind, but by motion of the Holy Spirit.
26. Whom, when Priscilla. By this it appeareth how far Priscilla and Aquila were from the love of themselves, and from envying another man's virtue, in that they deliver those things familiarly and privately to an eloquent man, which he may afterward utter publicly. They excelled not in the same grace wherein he did excel, and, peradventure, they might have been despised in the congregation. Moreover, they most diligently help him, whom they see better furnished as well with eloquence as the use of the Scripture; so that they keep silence, and he alone is heard.
Again, this was no small modesty which was in Apollos, in that he doth suffer himself to be taught and instructed not only in [by] an handy-craftsman, but also by a woman. He was mighty in the Scripture, and did surpass 350 them; but as touching the accomplishment of the kingdom of Christ, those do polish and trim him who might seem to be scarce fit ministers. Also, we see that at that time women were not so ignorant of the word of God as the Papists will have them; forasmuch as we see that one of. the chief teachers of the Church was instructed by a woman. Notwithstanding, we must remember that Priscilla did execute this function of teaching at home in her own house, that she might not overthrow the order prescribed by God and nature.
27. When he was determined. Luke doth not express for what cause Apollos would go to Achaia. Notwithstanding, we gather out of the text [context] that he was not allured with any private commodity, but because more plentiful fruit in spreading abroad the gospel did show itself there; because the brethren did more encourage him with their exhortation, and did spur him when he did already run. Which they would not have done, unless it had been
? 349 "Quae esset zeli moderatio," to moderate zeal.
350 "Illis longe superior," and far superior to them.
155
Acts 18:24-28
? for the common profit of the Church. For it had been an absurd thing to entreat a man to depart to another place, whose faithful industry they already used, and did know that they should have need of him afterward, unless there had been some better recompense offered. And I take it that the brethren of Ephesus wrote to those of Achaia, not only that they should provide lodging for the man, but also that they should suffer him to teach. This is holy commendation indeed, when we study to extol every good man with our testimony and consent, [suffrage,] lest the gifts of the Holy Ghost, which he hath given to every man for the edifying of the Church, lie buried.
When he came. The brethren foresaw this, who had already had experience thereof, when they exhorted him to address himself to that journey which he had already in mind conceived. And whereas it is said that he helped the faithful much, we may take it two ways; either that he helped those who were not so well furnished, and that he did support them to beat down the pride of their enemies; for every man was not able to have weapon in readiness, to undertake a hard combat against old 351 enemies, who would never have yielded, unless they had been enforced; or that he aided them, lest their faith should fail, being shaken with the gainsaying of the enemies, which thing doth oftentimes befall the weak. I take it that they were helped both ways; that having a skillful and practiced captain, they got 352 the victory in the conflict. Secondly, that their faith was fortified with a new prop, that it might be without danger of wavering. Furthermore, Luke seemeth to note that the brethren were helped with this stoutness and constancy, when as he saith that he disputed publicly with the Jews. For this was a sign of zeal and boldness not to fly the light. Whereas, in the end of the sentence, these words are used, through grace; it doth either agree with the word going before, they believed; or else it must be referred unto the help wherewith he helped the brethren. The former interpretation is nothing hard. For the meaning thereof shall be this, that the faithful were illuminate by the grace of God, that they might believe; as if he had said, The brethren, who were already called by the benefit of God unto faith, were furthered. Yet the other text seemeth to agree better, that Apollos, in imparting that grace which he had received with the brethren, did help them. So that, through grace, shall import as much as according to the measure of the grace received.
28. He overcame the Jews. By this it appeareth to what use that ability which Apollos had (in that he was mighty in the Holy Scriptures) did serve; to wit, because he had a strong and forcible proof to reprove and overcome the enemies withal. Also, the state of the dispu- tation is briefly set down, that Jesus is Christ. For this was out of question among the Jews, that Christ was promised to be the deliverer; but it was a hard matter to persuade them that Jesus, the Son of Mary, was this Christ, through whom salvation was offered. Therefore, it
? 351 "Veteranos," veteran.
352 "Superiores essent," might be victorious.
156
Acts 18:24-28
? was expedient for Apollos so to dispute concerning the office of Christ, that he might prove that the testimonies of the Scripture were fulfilled in the Son of Mary; and that he might thereby gather that he was Christ.
Also, this place doth testify, that the Scripture is profitable not only to teach, but also to break the obstinacy of those which do not obey and follow willingly. For our faith should not otherwise be firm enough, unless there were an evident demonstration extant there of those things which are necessary to be known for salvation. Surely, if the law and the prophets had so great light, that Apollos did thereby prove manifestly that Jesus is Christ, as if he did point out the matter with his finger, the adding of the gospel must bring this to pass at least, that the perfect knowledge of Christ may be let [sought] from the whole Scripture.
Wherefore it is detestable blasphemy against God in that the Papists say, that the Scripture is dark and doubtful. For to what end should God have spoken, unless the plain and invincible truth should show itself in his words? And whereas they infer, that we must stand to the authority of the Church, and they are not to dispute with heretics out of the Scriptures; their cavil is sufficiently refuted by Luke. For, seeing there was nothing more stubborn than the Jews, we need not to fear but that those weapons whereto Apollos trusted, and overcame them, shall suffice us against all heretics, seeing that by them we get the victory of the devil, the prince of all errors.
? ? 157
CHAPTER 19
Chapter 19
? 158
Acts 19:1-7
? ? Acts 19:1-7
? 1. And it came to pass when Apollos was at Corinthus, that Paul, having gone through the upper parts, came to Ephesus, and having found certain disciples, he said unto them, 2. Have ye received the Holy Ghost since ye believed? But they said unto him, Yea, we have not so much as heard whether there be any Holy Ghost. 3. And he said unto them, Wherewith were ye then baptized? And they said, With the baptism of John. 4. And Paul said, John truly baptized with the baptism of repentance, speaking to the people, that they should believe in Him who should come after him; that is, in Christ Jesus. 5. When they heard these things, they were baptized in the name of the Lord Jesus. 6. And when Paul had laid his hands upon them, the Holy Ghost came upon them; and they spake with tongues, and did prophesy. 7. And all the men were about twelve.
? ? ? 1. Luke showeth here that the Church of Ephesus was not only confirmed and increased by Paul's return, but also that there was a miracle wrought there, because the visible graces of the Spirit were given to certain rude and new disciples. Furthermore, it is not known whether they were inhabitants of the city or strangers; neither doth it greatly skill. It is not to be doubted but that they were Jews, because they had received the baptism of John; also, it is to be thought that they dwelt at Ephesus when Paul found them there.
2. Whether they had received the Holy Ghost. The end of the history doth show that Paul doth not speak in this place of the Spirit of regeneration, but of the special gifts which God gave to divers at the beginning of the gospel, for the common edifying of the Church. But now upon this interrogation of Paul ariseth a question, whether the Spirit were common to all everywhere at that time? For if he were given only to a few, why doth he join him with faith, as if they were so linked together that they could not be separate? Peradventure, they were none of the common sort; or because they were an indifferent number, that is, twelve, Paul demandeth whether they were all without the gifts of the Spirit. Notwithstanding, I think thus, that so many Jews were offered in presence of the Gentiles, not by chance, but by the counsel of God; and that at one time being disciples, that is, of the number of the faithful, who did notwithstanding confess that they were ignorant of the principal glory of the gospel, which was apparent in spiritual gifts, that by them Paul's ministry might be beautified and set forth. For it is unlike that Apollos left so few disciples at Ephesus; and he might have taught them better, since that he learned the way of the Lord perfectly of Priscilla and Aquila.
Moreover, I do not doubt but that the brethren of whom Luke spake before were other than these. In sum, when Paul seeth that these men do profess the name of Christ, to the end he may have a more certain trial of their faith, he asketh them whether they have received the Holy Ghost. For it appeareth by Paul himself that this was a sign and token of the grace
159
Acts 19:1-7
? of God to establish the credit of doctrine; I would know of you whether ye received the Holy Ghost by the works of the law, or by the hearing of faith (Galatians 3:2).
We know not whether there be any Holy Ghost. How could it be, that men being Jews heard nothing of the Spirit, concerning which the prophets speak everywhere, and whose commendations and titles are extant in the whole Scripture? Surely we gather by this that Paul did neither speak generally of the Spirit; and that these men, as they were asked, did deny that they knew those visible graces wherewith God had beautified the kingdom of his Son. Therefore, they confess that they know not whether God give such gifts. Therefore, there is in the word Spirit the figure metonymia. And this sense doth that confirm that if they had altogether denied that they knew anything concerning the Spirit of God, Paul would not have passed over with silence such a gross error; yea, an error altogether mon- strous. When he demandeth to what end, or how they were baptized, he showeth therewithal, that wheresoever Christ had been soundly and thoroughly preached the visible graces did also appear, that such worship 353 might be common to all churches. Wherefore, no marvel if Paul wonder that the faithful are ignorant of such glory of Christ, which God would have to be apparent everywhere at that time; and a correction immediately, he telleth them that they must not stay in those rudiments which they had learned; because it was John's office to prepare disciples for Christ.
4. John truly Paul's admonition tended to this end, that these men being convict of their ignorance might desire to go forward. He saith that John preached of Christ who was to come. Therefore he sent out his disciples, 354 that running in the course they might go to- wards Christ who was not as yet revealed. Wherefore, to the end these men may not flatter themselves, and refuse to go forward, he showeth that they be yet far from the mark.
