For what else doth Paul go about but to confirm that saying, that our sins are forgiven us through the benefit of Christ, by
answering
contrary objections?
Calvin Commentary - Acts - b
32.
We preach to you glad tidings.
He doth now challenge to himself the office and honor of an apostle, that he may be heard as a lawful minister of God.
And he saith the sum of the embassage enjoined him is, that that is revealed and given in their time which was promised in times past.
And in few words doth he comprehend many and great matters.
First, he giveth them to understand that he bringeth in nothing which is new, or contrary to the law and prophets, but that he did reveal the fulfilling of that doctrine which they themselves did confess, and were persuaded to have been delivered by God.
Whereupon it followeth that they cannot refuse that which he offereth them, but they shall break the cov- enant made with the fathers by God, so much as in them shall lie; secondly, he commandeth the faithfulness of God, because it doth now in very deed appear that there was nothing promised in times past unadvisedly or in vain; but he doth chiefly extol the greatness of the grace given at length in Christ.
For we must note the comparison between them and the fathers, when he saith, that they had gotten that which was promised to the fathers.
For the more liberally the grace of God is poured out upon them, the more filthy shall their unthank- fulness be, if they shall despise or loathe that inestimable good thing.
For what else were this, but to cast down at their feet a treasure even reached out to them, that they might take hold thereof, and so consequently laid in their lap, the hope whereof was reverently embraced by the fathers, when it was showed them afar off, and which they did foster 811 during their whole life.
But some man may ask this question concerning those who lived under the law, whether even they were not made partakers of the promises? I answer, that there is such a society of the same grace among us which doth not hinder the long distance. But this was Paul's meaning, that their faith stood, as it were, in doubt until Christ appeared, in whom all the promises of God are yea and amen; as he teacheth, (2 Corinthians 1:19, 20. ) Therefore we be the heirs of the same kingdom of heaven, and partakers of the same spiritual good
? 811 "Patienter foverint," patiently foster.
408
Acts 13:32-37
? things, which God bestoweth upon his children; also, God gave to them some taste of his love in this life, as we taste him now. But Christ, who is the substance of all good things and of eternal life, was only promised to them, but he is given to us; and they desired him, as being far off; we enjoy him, being present.
33. To their children, namely, to us. It is certain that Paul speaketh of natural children, who had their beginning of the holy fathers, which we must therefore note, because certain brain-sick men, drawing all things unto allegories, dream that there is no respect to be had in this place of kindred, but only of faith. And with such an invention they make the holy covenant of God of none effect, where it is said,
"I will be thy God, and the God of thy seed," (Genesis 17:7. )
It is faith (say they) alone which maketh us the children of Abraham. But I say, on the other side, that even those who are born the children of Abraham according to the flesh, are also counted the spiritual children of God, unless they grow out of kind through unbelief 812 For the boughs be naturally holy, because they spring from a holy root, until they become profane through their own fault, (Romans 11:16. ) And assuredly it is Paul's drift to allure the Jews unto Christ; and that he may do this, they must be distinguished from the common sort by some privilege. And yet it followeth not thereupon (which these knaves do odiously object) that the grace of God is tied to the carnal seed; because, though the promise of life came by inheritance to the posterity of Abraham, yet many were deprived by their unbelief. Therefore faith is the cause, that of a great multitude only a few are counted children. And that is the double election whereof I spake before. The one common to the whole nation alike; because the first adoption of God containeth the whole family of Abraham. The other, which is restrained unto the secret counsel of God, and is at length established by faith, that it may be confirmed to men.
Therefore Paul doth well and truly affirm that that was performed to the Jews which God had promised to the fathers. For it was promised to them also, as Zacharias saith in his song, "The oath which he sware to our father Abraham, that he would give himself for us," etc. And yet the worthiness of that nation doth not hinder but that the grace of Christ may also spread itself throughout the whole world; because the first-begotten hath the first degree of honor, so that he doth, notwithstanding, leave the second place to his brethren. For in that after the old people were cast off, the possession of the church was left empty for strangers, it began to be a new occasion of gathering the Church of the Gentiles; but and if that people had stood in the faith, the Gentiles had been joined into the common society of honor.
? 812 "Nisi sua infidelitate degenerent. " unless they degenerate through their own infidelity.
409
Acts 13:32-37
? After that he had raised Christ. The word raised, in my judgment reacheth farther than it doth where it is shortly after repeated. For he doth not only say that Christ rose from the dead, but that he was appointed of God, and, as it were, brought to light by the hand of God, that he might fulfill the office of the Messiah, as the Scripture teacheth everywhere that kings and prophets are raised up. 813 For the word ? ? ? ? ? ? ? ? ? is sometimes taken in this sense: And this reason moveth me thus to think, because God, by sending his Son into the world, did fulfill his promise made to his servants in times past, by the effect itself.
Likeas, in the second Psalm. Though the Greek books, 814 agree in the number, yet we must not pass over that which Erasmus saith, that many of the old writers read the first Psalm. And it may be that Luke wrote so; for that which at this day is counted the second Psalm, might have been called the first not without reason, seeing that it is likely that the first Psalm was added instead of a proem by the scribes and priests, by whose industry the Psalms were gathered into one body. For the name of the author is not set to it, and it doth only exhort to meditate upon the law of God. But there is no great weight in that matter. 815 For this is the chiefest thing, that we know how properly and how well Paul applieth the testimony taken out of the Psalm unto the matter which he hath in hand. We do not deny that David, when he saw that he was on every side assailed by his enemies, and that they were of greater power and might than that he was able to resist them, doth set against them God's aid, who he knew was the author of his kingdom and reign. But forasmuch as he was a figure of the true Messiah, we know that those things were shadowed in his person, which do appertain, wholly and perfectly to the Messiah alone. And the text itself doth prove suf- ficiently that there is not only a simple and bare thanksgiving contained there, agreeable to David's kingdom, but it is a higher prophecy. For it is well known that David did in his life scarce taste of the hundredth part of the glory which is spoken of in this place, concerning which we have spoken more at large, chapter 4.
Now let us look higher into the words: Kings are indeed called sons of God, (Psalm 82:6. ) But seeing that God doth intend to prefer David before all other kings, and to exempt him out of the number of them, this title of honor is given to him principally above all other; not because so great honor resteth in his person, because by this means he should pass 816 the angels, as it is in the Epistle to the Hebrews, 1st chapter. Therefore he is thus gorgeously set out in respect of Christ, whose image he was, that God doth not take him for one of the common sort, or for some one of a great multitude, but he doth, as it were, acknowledge him to be his only begotten Son. The proof followeth, because God did beget him when he
? 813 "A Domino," by the Lord, omitted.
814 "Codices," manuscripts.
815 "Sed in ea re non est multum momenti," but the point is not of much importance.
816 "Praestantior esset," be more excellent than.
410
Acts 13:32-37
? established the kingdom in his hand. For that was not done by man's industry, but God showed from heaven the invincible power of his hand, whereby it might plainly appear that he reigned according to God's counsel. Therefore this begetting, by him mentioned, must be referred unto the understanding of knowledge of men; to wit, because it was then openly known that he was begotten of God, when as he was set upon the throne of the kingdom wonderfully, contrary to the hope of all men, and did, by the heavenly power of the Spirit, break infinite conspiracies; because he could not reign until he had brought all nations round about him in subjection, as if a certain world were subdued.
Now, let us come unto Christ. He came not into the world without testimony, whereby he did prove that he was the Son of God. For his glory did appear as became the only begotten Son of God, as it is written, John 1:14, and he saith everywhere that he hath God for the witness and maintainer of this honor. Therefore God begat Christ, when he gave him certain marks, whereby he might be known to be his true and lively image and Son. And yet this doth not let but that Christ is the Wisdom begotten of the Eternal Father before time. But that is the secret generation; and now David declareth that it was revealed to men; so that the relation is, as we have said, unto men and not unto God; because that which was hidden in the heart of God was make known to men. And it is a very fine figure, because Christ's divinity was no less declared and established, than if he had been begotten of God before the eyes of men. I know that Augustine's deep sight 817 doth please some, that by today is meant perpetuity. But when as the Spirit of God himself is his own interpreter, and whereas he doth expound that by the mouth of Paul which he had said by David, we must not invent any other sense. And forasmuch (as the same Paul doth witness) that Christ was declared to be the Son of God in power when he rose from the dead, (Romans 1:4,) we gather that this was the principal token of celestial excellency, and that the Father did then bring him truly to light, that the world might know that he was begotten of him. Therefore, though God began to raise Christ when he came into the world, yet his raising was then, as it were, perfect and full; because whereas he was humbled before, having taken, as it were, the form of a servant, (Philippians 2:7,) he did then appear to be the conqueror of death and the Lord of life; so that he wanted nothing of that majesty which was meet for the Son of God, and that for the only begotten Son.
34. That he should not return. He addeth now the other member, that Christ was once raised from death that he may live for ever, as Paul teacheth, Romans 6:10,
"He dieth no more, neither shall death have dominion over him any more; because he liveth
to God. "
For the hope conceived of Christ's resurrection should be slender and cold, if he were
yet subject to destruction, or to any change. Therefore he is said to be entered into the
? 817 "Augustini argutiam," the subtlety of Augustine.
411
Acts 13:32-37
? kingdom of God, that he may also give to his [people] eternal felicity, living for ever. For because Christ rose rather for our sake than for himself, the perpetuity of life which the Father hath given him reacheth unto us all, and is ours. Notwithstanding the place of Isaiah which is here cited, seemeth to make but a little for proof of Christ's immortality, I will give you the holy things of David, (Isaiah 55:3. ) But it is not so. For seeing Isaiah speaketh of the redemption promised to David, and affirmeth that the same shall be firm and stable, we do well gather by this the immortal kingdom of Christ, wherein the eternity of salvation is grounded. And Paul followed the Greek interpreters when he put holy things for mercies. Chessed, which signifieth meek, merciful, and gentle, is wont by the Grecians to be translated holy. Therefore they translated ? ? ? ? of David, the holy things of David, whereas the prophet meaneth rather the grace promised to David. But Paul granted this to the ignorant and weak, who were better acquainted with the Greek reading, especially forasmuch as the force of the testimony consisteth in another point. For this is Paul's meaning in sum, If the grace be eternal which God saith he will give in his Son, the life of his Son must be eternal, and not subject to corruption. 818 For we must hold this rule, that all the promises of God are in Christ yea and amen, (2 Corinthians 1:20;) and that therefore they cannot be of any force unless he do quicken them.
35. Thou shalt not suffer thy Holy One. This place was likewise cited by Peter in the first sermon, set down by Luke in the second chapter, (Acts 2:27,) where I expounded the same; therefore, let the readers repair thither. Only I will touch this briefly, that David putteth two Hebrew words for the grave, as he useth repetitions commonly; the former whereof is derived of desiring or lusting, because the grave devoureth all things as an insatiable gulf; and the other of corruption. According to this etymology David's meaning is faithfully expressed in Greek; for the quality of the grave is noted, when as it receiveth the corpse, and doth, as it were, swallow it up, that it may rot there, and may at length perish when it is consumed. Paul affirmeth that that belongeth to Christ alone, that he was free and saved from corruption; for though his body was laid in the grave, corruption had, notwithstanding, no title to it, seeing that it lay there whole, as in a bed, until the day of the resurrection.
36. When David had served his time. Lest any man should think that that place intreateth of David, Paul showeth briefly that this agreeth not to David in all points, whose corpse was rotten in the grave. Therefore it remaineth, that because this was a privilege belonging to Christ alone, that David prophesied of him in spirit. Nevertheless, we must note the propor- tion between the members and the head; for as the truth of this prophecy was found whole and perfect in Christ alone, as in the head, so it taketh place in all the members according to the measure and order of every man. And forasmuch as Christ rose to this end, that he may fashion and make our base body like to his glorious body, (Philippians 3:21;) upon this
? 818 "Mutationi," change.
412
Acts 13:32-37
? condition do the godly go down into the pit, that rottenness may not [finally] consume their bodies. Therefore, according to the hope of the resurrection to come, David saith by good right that he shall not see corruption; for that ought not altogether to be counted corruption for which there is a better restoring prepared; for the bodies of the faithful corrupt to this end, that they may put on blessed incorruption in their time. Yet this is no let but that the estate of the head and members may be far unlike, and that we may follow the Son of God afar off and lazily. 819
Now we see that both things are true and fitly said, that David and the rest of the faithful, inasmuch as they shall be like to their head, shall not see corruption, and yet the Son of God alone shall be free from corruption wholly. We must note the phrase, when he saith, that David served his age, or the men of his time.
The old interpreter distinguisheth it otherwise, and certain Greek copies agree thereto, to wit, that David served the will of God in his time; which reading, though it is to be allowed, 820 yet it doth not cause me to mislike the other. For it is neither superfluous nor cold, that he slept by the will of God, or the counsel of God; because the meaning thereof is, that God, in the death of David, did not forget that prophecy; as if he should say that the body of David lay in the grave not without the counsel or purpose of God, until it should rise again, that the effect of the prophecy might be extended unto Christ. If no man mislike that which I say, we are taught hereby to what end men live in the world, to wit, that one man may help another. For every man doth not live, neither is born, for himself, but mankind is knit to- gether with a holy knot. Therefore, unless we be disposed to overthrow the laws of nature, let us remember that we must not live for ourselves, but for our neighbors.
But here may a question be asked, whether we ought not also to care for our posterity? I answer, that the ministry of the godly is also profitable for the posterity, as we see that David, being dead, doth profit us more at this day than a great part of those which live with us; but Paul meaneth simply, that the faithful during their whole life employ themselves and their offices to help their neighbors, and that death is unto them as a goal, because they have made an end then, when the Lord calleth them out of the world. The sum is, that we must have respect first to our time, that we may serve our brethren, with whom and among whom we lead our life; and, secondly, we must do our endeavor that the fruit of our ministry may redound unto our posterity. Seeing that God prescribeth his servants this law, their rashness cannot be excused who feign that the dead pray for us, and that they do no less serve the Church than whilst they lived.
By the counsel of God he fell on sleep. Paul might have said simply that David died; he addeth by the counsel of God, that we may know that that was not fulfilled in the person of
? 819 "Lente," slowly.
820 "Tametsi probabilis est," though it is probable.
413
Acts 13:32-37
? the prophet which is read in the Psalm. Notwithstanding, we are taught that the bond of life and death is in like sort appointed for us by God, as it is Psalm 90:3,
"Thou sendest out men, and makest them to pass over; again thou sayest, Come again, ye children of men. "
Yea, Plato setteth down this very eloquently, that it is meet that men pass out of the world not without the leave and pleasure of God, by whose hand they are placed there as a standing for a time. 821 And for this cause, when he speaketh of David's death, he maketh mention of the counsel of God, that we may know that corruption did not happen to him by chance, as if God had forgotten his promise; but that it came to pass by God's providence, that the faithful might know that the prophecy was to be referred unto another. To sleep, and to be laid unto the fathers, are forms of speech so well known and so common, that they need no exposition.
? ? 821 "Cujus manu in ea, tanquam in statione, ad tempus locati sunt," by whose hand they are placed in it for a time, as at a station.
414
Acts 13:38-42
? ? Acts 13:38-42
? 38. Therefore, be it known unto you, 822 that through him remission of sins is promised to you: 39. And from all things, from which ye could not be justified in the law of Moses. 40. Whosoever believeth in this man is justified. 41. Therefore, take heed, lest that befall you which is said in the prophets; 42. Behold, ye despisers, and wonder, and vanish away; because I do a work in your days, a work which ye shall not believe, if a man tell it you.
? ? ? 38. Therefore, be it known unto you. After that he hath declared the mean whereby sal- vation is purchased through Christ, he doth now intreat of his office and power. And this is the principal point, to know what good things we have by the coming of Christ, and what we are to hope for at his hands. And although Luke setteth down in a word that Paul preached of the benefits of Christ, yet there is no cause why any man should doubt but that so great matters were handled weightily, and only according as their dignity did require. By this word, Be it known unto you, Paul meaneth that nothing should hinder them from knowing such an excellent and plain matter, save only sloth; and that, therefore, it was an absurd thing that those benefits of God should be hidden from the faithful which were offered by Christ. For he was sent with the shrill preaching of the gospel, which our faith ought to hear, that it may enter into the sure possession of his good things; for we must know what he is, that we may enjoy him truly. Forgiveness of sins is set first, whereby God doth reconcile us unto himself. That which God will have preached to all his people doth he show to be neces- sary for all men; for Paul speaketh not to one or two, but to all the Jews which were at Anti- och.
Therefore, we must first mark that we be all enemies to God through sin, (Colossians 2:13. ) Whereupon it followeth that we are all excluded from the kingdom of God, and are given over to eternal death, until God receive us to favor by the free forgiveness of sins. We must also note this, that God doth pardon to us our sins, and that he is reconciled through the Mediator, because like as without him there is no satisfaction, so neither is there any pardon or forgiveness of guiltiness. These be principles of our faith which are not learned in the schools of the philosophers, that all mankind is condemned and drowned in sin, that there is in us no righteousness which is able to reconcile us to God; that the only hope of salvation resteth in his mercy, whilst that he doth freely forgive us; and that those remain under the guilt which fly not unto Christ, and seek not forgiveness 823 in his death.
And from all things. He doth secretly prevent that which might seem contrary to the former doctrine. For look how many ceremonies of the law there were, so many exercises
? 822 "Viri fratres," brethren, omitted.
823 "Expiationem. . . peccati," expiation of sin.
415
Acts 13:38-42
? were there to obtain remission of sins. Therefore, the Jews might readily object, If he alone do reconcile God to us, our sins being done away, to what end serve so many washings and sacrifices, which we have hitherto used according to the prescript of the law? Therefore, lest the ceremonies of the law hinder the Jews, Paul teacheth that Christ doth that which they were not able to do. Not that Paul spake so briefly and compendiously, (for he did not hope that the Jews would at the first come unto Christ, casting from them suddenly the affiance which they had in the righteousness of the law;) but it was sufficient for Luke briefly to collect 824 the sum of those things which he then taught in just and due order. His meaning is, that the Mediator took away that let from the Jews wherein they did stick. The ceremonial law ought indeed to have been a schoolmaster to lead them by the hand unto Christ; all rites commanded by God were helps to help and further their faith; but as men use preposterously to corrupt the holy ordinances of God, they stop the way before themselves by their cere- monies, and they shut the gate of faith, that they could not come to Christ. They thought they had righteousness in sacrifices; that by washings was gotten true cleanness; that God was pleased with them so soon as they had ended their external pomp: in sum, forsaking the body, they laid hold upon vain shadows. God did indeed appoint no unprofitable or vain thing in the law; wherefore ceremonies were sure and undoubted testimonies of remis- sion of sins. For God did not lie in these words, Let the sinner do sacrifice, and his iniquity shall be purged. But as Christ was the end of the law, and the heavenly pattern of the taber- nacle, so the force and effect of all ceremonies did depend upon him; whereby it is proved that they were vain shadows, when he was set aside, (Hebrews 8:5. ) Now we see Paul's drift and purpose; to wit, that he meant to draw away the Jews from the false and perverse con- fidence which they reposed in the law; lest being puffed up, they should think that they had no need of Christ's help, or lest they should seek only external felicity in him.
Be justified in the law. This place doth plainly show what the word justified doth import in all other places where it is used; to wit, to be delivered and acquitted. There was mention made of remission of sins; Paul affirmeth that there is no other way whereby we can obtain the same but the grace of Christ. Lest any man should object that there be remedies to be found in the law, he answereth that there was in them no force. Therefore the sense is plain, that they cannot be justified from sin in the law, because the rites of the law were neither just nor lawful prices to remove guiltiness; they were nothing worth of themselves to deserve righteousness, neither were they sufficient recompenses to appease God. Certainly, it cannot be denied (but wickedly) that that justification annexed to remission of sins is, as it were, the means and way to obtain the same.
For what else doth Paul go about but to confirm that saying, that our sins are forgiven us through the benefit of Christ, by answering contrary objections? And he proveth it, because neither satisfactions, neither all the rites of the law,
? 824 "Perstringere," glance at.
416
Acts 13:38-42
? call justify us from sin. Therefore he is justified by Christ, who is freely loosed from the guilt and judgment of eternal death to which he was subject. This is the righteousness of faith, whilst that God counteth us just, by not imputing our sins.
This only propriety of the word is sufficient to refute the cavils of the Papists, who hold that we are not justified by pardon or by free accepting, but by habit and infused righteous- ness. Therefore, let us not suffer them to rend in pieces unworthily and wickedly this text of Paul, when he saith that they are justified from all things, that we may be assured of re- mission of sins. And now we must know that the law of Moses is set against Christ, as the principal mean to obtain righteousness, if there had been any besides Christ. Paul disputeth, indeed, of ceremonies; but we must note that there was nothing omitted in them which might serve to purge sins and to appease God. Yet there was not one of all the ceremonies of the law which did not make man guilty, as a new handwriting; as Paul teacheth, Colossians 2:14. What then? Assuredly God meant to testify that men are justified by the death of his Son alone, because he made him sin for us who did [knew] no sin, that we might have righteousness in him, (2 Corinthians 5:21. ) Whereupon it followeth that whatsoever satis- factions are invented by men, they tend to rob Christ of his honor. In the law and in Christ signify as much as by the law and by Christ, according to the Hebrew phrase.
From all things. By this member is refuted the wicked invention of the Papists, who teach that only original sin and actual sins committed before baptism are clearly and freely forgiven by Christ, and that others are redeemed by satisfactions. But Paul saith plainly that we are justified from sins by Christ throughout the whole course of our life. For we must remember that the ceremonies [rites] of the law were committed to the Jews, that as well the profit as the use thereof might flourish daily in the Church; that is, that the Jews might indeed understand that their sacrifices and washings were not continually reiterated in vain. If the truth and substance of them be found in Christ, it followeth that there is no other satisfaction or sacrifice to put away sins but his death; otherwise there should be no analogy or proportion between this and the old figures. The Papists call us back unto repentance and the keys, as if the ceremonies of the law were not exercises to think upon repentance, and as if the power of the keys were not annexed unto them. But the faith of the godly was holpen by such helps, that they might fly unto the grace of the Mediator alone. Therefore, let this remain sure and certain that the righteousness which we have in Christ is not for one day or a moment, but it is everlasting, as the sacrifice of his death doth daily reconcile us to God.
39. Every one that believeth. Paul showeth how men obtain the righteousness of Christ; to wit, when they receive it by faith; and that which faith doth obtain is not obtained by any merits of works. Wherefore, Paul's opinion is plain, that we are justified by faith alone, which, notwithstanding the Papists oppugn [oppose] and strive against no less obstinately than bitterly, nevertheless, it is requisite that we know what the word believe doth import,
417
Acts 13:38-42
? which is made unsavory to the Papists through ignorance. There be also other benefits of Christ which we reap by faith; for when he regenerateth us by his Spirit, he restoreth in us the image of God; and after that the old man is crucified he fashioneth us unto newness of life. But it was enough for Luke to express this one thing, how men return into favor with God, from whom they be estranged by sin, because we may easily pass thence unto the residue.
40. Take heed that that come not upon you. Because he had to do with stiff-necked men, or at least there were diverse in the company which were stiff-necked (as if he meant with a hammer to soften their stubbornnesses) he addeth a chiding unto doctrine. For if the Jews had been obedient and willing to obey, undoubtedly he would have sought sweetly to allure them unto Christ. But it was either their sluggishness, or else their willfulness, that caused him to be more angry; like as all those must be cited to appear before God's judgment-seat who contemn the grace of Christ and the horrible judgment of eternal death must be de- nounced to those. He signifieth, indeed, that there is yet place left for repentance, when he willeth 825 them to take heed; yet, notwithstanding, he telleth them therewithal, that unless they beware in time, the horrible vengeance of God is not far off.
Which is said in the prophets. The place which is cited is taken out of the first chapter of Habakkuk, (Habakkuk 1:5;) but because all prophecies were gathered into one volume or body, Paul saith that it is written in the prophets.
41. And yet he doth not recite word for word the words of Habakkuk, which go thus, "Behold, ye Gentiles, and see and wonder, and be astonished; because a work shall be done in your days which no man shall believe when it shall be told him. " Paul saith, "Behold, ye despisers," that the Jews may know that the vengeance which was once brought upon their fathers is common to the despisers of the word; as if he should say, God doth at this day make no less account of his word, the contempt whereof he did once punish so sharply. Therefore, the prophet's denunciation doth appertain unto all ages, so that the despisers cannot hope that they can escape that vengeance now whereof others have tasted. They boasted of the temple; they vaunted that they were the people of God; being puffed up with wicked pride, they despised all threatenings. Therefore Paul putteth them in mind of that which God by his prophets doth threaten to the despisers.
A work in your days. The sense is, Those who refuse to believe the word of God shall feel his hand, that being at length with plagues convicted, they may know that he spake in earnest. It is a common proverb, that experience is the mistress of fools. So the Lord doth indeed punish the wicked, 826 that being tamed with miseries, they may begin to confess his power. And what manner [of] punishment doth he denounce? Because you (saith he)
? 825 "Hortatur," exhorteth.
826 "Re ipsa impios coarguit," convicts the wicked by the reality.
418
do not believe my word, I will show an example among you which no man will believe; by which words he meaneth, that he will punish them, so that the world shall be afraid to see it. For as rebellion against God is a detestable monster, so it is no marvel if of itself it beget monsters of punishments. Therefore, we must beware, lest, if we cease to give credence to God's word, we feel his hand more mighty than all our senses do comprehend, and even unto the astonying [astonishment] of all the whole world; and lest even we be made astounded through fear. Habakkuk prophesieth of the destruction brought upon them by the Chaldeans; but the punishment whereby God revenged the contempt of his gospel was more cruel, [severe. ] Therefore, let us accustom ourselves to fear God and reverently embrace his word, lest some such things befall us.
Acts 13:38-42
? ? 419
Acts 13:42-45
? ? Acts 13:42-45
? 42. And when the Jews were gone out of the synagogue, the Gentiles exhorted them that they would speak to them words between the Sabbaths. 827 43. And when the synagogue was dissolved, many of the Jews and religious proselytes followed Paul and Barnabas, who, talking with them, persuaded them to continue in the grace of God. 44. And when the Sabbath was come, almost the whole city was gathered to hear the word of God. 45. And when the Jews saw the multitudes, they were filled with indignation, and spake against those things which were spoken by Paul, contrarying [contradicting] them, and blasphem- ing them.
? ? ? 42. When they were gone out of the synagogue. It may be also read, out of the synagogue of the Jews, and peradventure more fitly. For it is likely that they were gone out before the multitude was dispersed; and that is gathered out of the text because Luke saith shortly after, that when the synagogue was dissolved certain of the Jews did follow Paul and Barnabas. Therefore, the sense is, that Paul and Barnabas went out whilst the Jews were yet assembled, and that they were then requested by the Gentiles to take some pains with them in the mean season.
43. And that afterward there came certain of the Jews and proselytes to Paul, being both desirous to learn, and also that they might make profession of their faith. When as the old interpreter and Erasmus did translate it the Sabbath following, they did not understand Luke's meaning. For seeing that he intreateth in this place of the Gentiles, I do not think that they choose a Sabbath wherein they may hear Paul and Barnabas. For that day was ap- pointed for the Jews, but the Gentiles had no less opportunity upon other days. Therefore, to what end should they defer their desire and prayers until the eighth day? Yea, rather they covet to hear Paul whilst he is at leisure, and is not occupied in teaching the Jews. So that the Lord doth not suffer them to be idle until the Sabbath come, offering unto them matter in the Gentiles, wherein they may exercise themselves.
42 They would speak words. I have translated it as it is in Luke, though the article ? ? may be taken for ? ? ? ? ? ? , as in some other places. Then the sense should be, that they were requested that they would that week intreat of the same things before the Gentiles. Further- more, whilst that the Gentiles do snatch greedily at every first opportunity, the Jews being quiet, 828 do neglect that which is set before them; only that certain of them join themselves to Paul and Barnabas. Luke expresseth the proselytes by name, who seeing they had embraced
? 827 "Intermedio Sabbatho," in the interval between the Sabbaths.
828 "Fastidio pleni," being full of disdain.
420
Acts 13:42-45
? the doctrine of the law, and did worship the God of Israel, were not puffed up with that pride which hindered the Jews, who made boast of their long stock and race.
43. Who speaking. The sense is doubtful. For it may be referred unto the Jews and proselytes, that they exhorted Paul and Barnabas that they should not faint, but stand stoutly in the grace of God. Neither did they want occasion; for they saw combats prepared for them; and that therefore they had need of invincible constancy to suffer and abide the brunts of the contrary faction. Wherefore that might very well agree, that being inflamed with a desire to go forward, they sought to encourage Paul and Barnabas to hold on. If you refer it unto Paul and Barnabas, the sense shall be this, that they did not reject those which came, but they entertained them courteously and gently, and confirmed and strengthened them, that they might persist in the grace which they had received. And this word grace doth first comprehend the faith of the gospel; secondly, those good things which come thence to us; or, that I may speak more briefly, the calling into the hope of eternal salvation.
44. And when the Sabbath came. The great assembly of the people doth prove that Paul and Barnabas loitered not between the Sabbaths, and they did not take pains with the Gentiles in vain; for the studies and desires of the people had been so prepared, that they all desired to know the whole matter more surely, which they did hope would be, if it should be discussed among the Jews. For we may guess that though they were allured with some sweet taste, yet were they not as yet thoroughly persuaded to receive the doctrine of the gospel without doubting, 829 but that they came into the synagogue in a quandary, 830 between hope and desire.
45. They were filled. It is no new matter for the rage of the wicked to be inflamed when the light of the gospel is set somewhat nearer; especially when they see the increase of sound doctrine, they break out with greater violence to resist. And it is to be doubted whether Luke do mean, by the word zeal, that they were moved with a certain wicked indignation, to set themselves against Paul and Barnabas, as ambition is the mother as well of envy as of all contention; or he take zeal for indignation conceived thereupon, because they did lament that the Gentiles were made equal with the people of God. For they counted this a very un- meet thing, that the holy treasure of doctrine, which was the proper inheritance of the chil- dren, should he, as it were, at all men's feet.
Gainsaying and blaspheming. They were so sore set upon resisting, that they brake out at length into blasphemy. And Satan doth for the most part drive the wicked unto such madness, that when they be overcome with reasons and discouraged, they wax harder and harder; and wittingly and willingly they spew out at length blasphemies against God and the truth. Wherefore we must take so much the more heed when as the truth of God is
? 829 "Sine controversia," without controversy.
830 "Suspensi," suspended.
421
Acts 13:42-45
? plainly set before us, lest, if we be carried away with a desire to speak against it, we fall straightway into that steep down. 831
? ? 831 "In illud praecipitium ruamus," we rush instantly over that precipice.
422
Acts 13:46-52
? ? Acts 13:46-52
? 46. And when Paul and Barnabas had taken liberty, [or boldness,] they said, It was neces- sary that we should. first preach the word of God to you. And after that ye reject it, and do not judge yourselves worthy of eternal life, behold, we turn unto the Gentiles. 47. For thus hath the Lord commanded us: I have made thee a light of the Gentiles, that thou mayest be the salvation unto the end of the earth. 48. And when the Gentiles heard, they rejoiced, and glorified the word of the Lord; and they believed, as many as were ordained unto eternal life. 49. And the word of the Lord was spread abroad throughout the whole region. 50. And the Jews stirred certain religious and honest women, and the chief men of the city, and they raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51. And they shaked up the dust of their feet against them, and came to Iconium. 52. And the disciples were filled with joy and with the Holy Ghost.
? ? ? 46. When they had taken liberty. Luke showeth that the servants of Christ were so far from being discouraged with the stubbornness of the enemies, that they began, therefore, to inveigh against them afresh more freely. For though they had sharply pricked them, yet they did yet spare them a little; but now, when they see Christ obstinately rejected by them, they 832 excommunicate them and deprive them of the kingdom of God. And by this example are we taught that we must not use extreme severity, save only against those who are quite past hope. And the more bold the reprobate are to oppress the truth, the more courage ought we to take to ourselves. For the servants of God must be armed with invincible constancy of the Spirit, that they may never give place to the devil, nor to his ministers; as the Lord commandeth Jeremiah to encounter with the reprobate with a face of iron.
It was necessary. He accuseth them of unthankfulness, because, whereas they were chosen by God out of all people, that Christ might offer himself unto them, they refuse so great a benefit maliciously. And in the former member he setteth down the degree of honor and excellency whereunto God had exalted them; afterward followeth the upbraiding, because they do willingly cast from them so great grace; whereupon he concludeth that it is now time that the gospel be translated unto the Gentiles. In that he saith, that it was meet that it should first be preached to them, it doth properly appertain unto the time of Christ's kingdom. For under the law, before Christ was given, the Jews were not only the first, but alone. Therefore was it that Moses called them a priestly kingdom, and the peculiar people of God, (Exodus 19:5, 6. ) But the adoption of God rested then with them alone upon this condition, (the Gentiles being omitted,) that they should be preferred as yet before the Gentiles by the coming of Christ. For though Christ reconciled the world to his Father, yet they were former
? 832 "Vicissim," in their turn.
423
in order, who were already near unto God, and of his family. Therefore, that was the most lawful order, that the apostles should gather the Church first of the Jews, afterward of the Gentiles, as we saw in the first chapter, (Acts 1:18,) and in other places, so that the fellowship of the Gentiles did not take from the Jews the right of the first-begotten, but that they were always the chief in the Church of God. In this respect Paul saith, that the righteousness of God is made manifest in the gospel, first to the Jews, then to the Grecians, (Romans 1:16. ) Such greatness of grace which God vouchsafed to bestow upon them, doth exaggerate and increase the greatness of their sin, whilst that they reject that which is so mercifully offered unto them. Therefore he addeth that they give judgment of themselves, that they are unworthy of eternal life. For seeing that the rejecting of the gospel is the denial of the righteousness of God, we need no other judge to condemn the unbelievers.
And after that ye reject. Paul seemeth to reason unfitly. For, first it was not of necessity that the Jews should be excluded, that the Gentiles might be admitted unto the hope of sal- vation; secondly, this was more convenient, that, after the Jews had embraced the gospel, they should grant the second place to the Gentiles. And Paul speaketh in like sort as if they could not grow together into one body, and as if the gospel could not come unto the Gentiles unless it were rejected of the Jews. And now was he not ordained to be the apostle of the Gentiles before he found such stubbornness in the Jews? 833 I answer, that there is great force in the words we are turned For his meaning is, that he is now turned away from the Jews, that he may addict and give over himself wholly to the Gentiles. If they had remained in their degree such turning had not followed, but he should have drawn the Gentiles also with a continual course, after that the Jews were received into the bosom; and he should have embraced them both together, know, forasmuch as the Jews turn their backs, and withdraw themselves from his ministry, he cannot look upon them and the Gentiles both at once. Therefore, taking his leave of them, he is enforced to translate his care unto the Gentiles. Therefore, unless the Jews had estranged themselves from the Church, the calling of the Gentiles should have been such as is by the prophets described: "In that day shall seven strangers take hold of the cloak of a man that is a Jew, and shall say, we will walk with you; because God is with you. " But now the Gentiles are called after a new and accidental manner; because, when the Jews were rejected, they entered into the empty possession. They ought to have been gathered unto the Jews; but after that they fell away, and were driven out, they came in their place. So that their death was the life of the Gentiles, and the natural branches being cut off, the wild olives were ingrafted into the holy root, until God do at
833 "Cur ergo nunc demum ad gentes se convertit, quasi earurn vocatio ex electi populi infidelitate pendeat," why then does he now only turn to the Gentiles, as if their calling depended on the infidelity of the chosen people? omitted.
424
Acts 13:46-52
? ? Acts 13:46-52
? length restore them also unto life, being ingrafted into their former root, that the Israel of God being gathered together from all quarters may be saved.
47. As he hath commanded. The place is taken out of Isaiah, where, notwithstanding, God doth rather speak unto his Son than unto the apostles. But we must note, that many things which the Scripture attributeth to Christ do appertain unto his ministers. I say many things; not all things: for there be certain titles proper to the person of Christ, wherewith to adorn the ministers were wicked sacrilege. Christ is called our Righteousness, because he was the only purging sacrifice, 834 and hath reconciled the Father to us by his death, and did rise again afterward, that, having overcome death, he might purchase for us eternal life. Therefore the whole substance of our salvation is in Christ's person; but inasmuch as he worketh by his ministers, by resigning to them his office, he doth also impart with [to] them his titles. Of this sort is the preaching of the gospel.
But some man may ask this question concerning those who lived under the law, whether even they were not made partakers of the promises? I answer, that there is such a society of the same grace among us which doth not hinder the long distance. But this was Paul's meaning, that their faith stood, as it were, in doubt until Christ appeared, in whom all the promises of God are yea and amen; as he teacheth, (2 Corinthians 1:19, 20. ) Therefore we be the heirs of the same kingdom of heaven, and partakers of the same spiritual good
? 811 "Patienter foverint," patiently foster.
408
Acts 13:32-37
? things, which God bestoweth upon his children; also, God gave to them some taste of his love in this life, as we taste him now. But Christ, who is the substance of all good things and of eternal life, was only promised to them, but he is given to us; and they desired him, as being far off; we enjoy him, being present.
33. To their children, namely, to us. It is certain that Paul speaketh of natural children, who had their beginning of the holy fathers, which we must therefore note, because certain brain-sick men, drawing all things unto allegories, dream that there is no respect to be had in this place of kindred, but only of faith. And with such an invention they make the holy covenant of God of none effect, where it is said,
"I will be thy God, and the God of thy seed," (Genesis 17:7. )
It is faith (say they) alone which maketh us the children of Abraham. But I say, on the other side, that even those who are born the children of Abraham according to the flesh, are also counted the spiritual children of God, unless they grow out of kind through unbelief 812 For the boughs be naturally holy, because they spring from a holy root, until they become profane through their own fault, (Romans 11:16. ) And assuredly it is Paul's drift to allure the Jews unto Christ; and that he may do this, they must be distinguished from the common sort by some privilege. And yet it followeth not thereupon (which these knaves do odiously object) that the grace of God is tied to the carnal seed; because, though the promise of life came by inheritance to the posterity of Abraham, yet many were deprived by their unbelief. Therefore faith is the cause, that of a great multitude only a few are counted children. And that is the double election whereof I spake before. The one common to the whole nation alike; because the first adoption of God containeth the whole family of Abraham. The other, which is restrained unto the secret counsel of God, and is at length established by faith, that it may be confirmed to men.
Therefore Paul doth well and truly affirm that that was performed to the Jews which God had promised to the fathers. For it was promised to them also, as Zacharias saith in his song, "The oath which he sware to our father Abraham, that he would give himself for us," etc. And yet the worthiness of that nation doth not hinder but that the grace of Christ may also spread itself throughout the whole world; because the first-begotten hath the first degree of honor, so that he doth, notwithstanding, leave the second place to his brethren. For in that after the old people were cast off, the possession of the church was left empty for strangers, it began to be a new occasion of gathering the Church of the Gentiles; but and if that people had stood in the faith, the Gentiles had been joined into the common society of honor.
? 812 "Nisi sua infidelitate degenerent. " unless they degenerate through their own infidelity.
409
Acts 13:32-37
? After that he had raised Christ. The word raised, in my judgment reacheth farther than it doth where it is shortly after repeated. For he doth not only say that Christ rose from the dead, but that he was appointed of God, and, as it were, brought to light by the hand of God, that he might fulfill the office of the Messiah, as the Scripture teacheth everywhere that kings and prophets are raised up. 813 For the word ? ? ? ? ? ? ? ? ? is sometimes taken in this sense: And this reason moveth me thus to think, because God, by sending his Son into the world, did fulfill his promise made to his servants in times past, by the effect itself.
Likeas, in the second Psalm. Though the Greek books, 814 agree in the number, yet we must not pass over that which Erasmus saith, that many of the old writers read the first Psalm. And it may be that Luke wrote so; for that which at this day is counted the second Psalm, might have been called the first not without reason, seeing that it is likely that the first Psalm was added instead of a proem by the scribes and priests, by whose industry the Psalms were gathered into one body. For the name of the author is not set to it, and it doth only exhort to meditate upon the law of God. But there is no great weight in that matter. 815 For this is the chiefest thing, that we know how properly and how well Paul applieth the testimony taken out of the Psalm unto the matter which he hath in hand. We do not deny that David, when he saw that he was on every side assailed by his enemies, and that they were of greater power and might than that he was able to resist them, doth set against them God's aid, who he knew was the author of his kingdom and reign. But forasmuch as he was a figure of the true Messiah, we know that those things were shadowed in his person, which do appertain, wholly and perfectly to the Messiah alone. And the text itself doth prove suf- ficiently that there is not only a simple and bare thanksgiving contained there, agreeable to David's kingdom, but it is a higher prophecy. For it is well known that David did in his life scarce taste of the hundredth part of the glory which is spoken of in this place, concerning which we have spoken more at large, chapter 4.
Now let us look higher into the words: Kings are indeed called sons of God, (Psalm 82:6. ) But seeing that God doth intend to prefer David before all other kings, and to exempt him out of the number of them, this title of honor is given to him principally above all other; not because so great honor resteth in his person, because by this means he should pass 816 the angels, as it is in the Epistle to the Hebrews, 1st chapter. Therefore he is thus gorgeously set out in respect of Christ, whose image he was, that God doth not take him for one of the common sort, or for some one of a great multitude, but he doth, as it were, acknowledge him to be his only begotten Son. The proof followeth, because God did beget him when he
? 813 "A Domino," by the Lord, omitted.
814 "Codices," manuscripts.
815 "Sed in ea re non est multum momenti," but the point is not of much importance.
816 "Praestantior esset," be more excellent than.
410
Acts 13:32-37
? established the kingdom in his hand. For that was not done by man's industry, but God showed from heaven the invincible power of his hand, whereby it might plainly appear that he reigned according to God's counsel. Therefore this begetting, by him mentioned, must be referred unto the understanding of knowledge of men; to wit, because it was then openly known that he was begotten of God, when as he was set upon the throne of the kingdom wonderfully, contrary to the hope of all men, and did, by the heavenly power of the Spirit, break infinite conspiracies; because he could not reign until he had brought all nations round about him in subjection, as if a certain world were subdued.
Now, let us come unto Christ. He came not into the world without testimony, whereby he did prove that he was the Son of God. For his glory did appear as became the only begotten Son of God, as it is written, John 1:14, and he saith everywhere that he hath God for the witness and maintainer of this honor. Therefore God begat Christ, when he gave him certain marks, whereby he might be known to be his true and lively image and Son. And yet this doth not let but that Christ is the Wisdom begotten of the Eternal Father before time. But that is the secret generation; and now David declareth that it was revealed to men; so that the relation is, as we have said, unto men and not unto God; because that which was hidden in the heart of God was make known to men. And it is a very fine figure, because Christ's divinity was no less declared and established, than if he had been begotten of God before the eyes of men. I know that Augustine's deep sight 817 doth please some, that by today is meant perpetuity. But when as the Spirit of God himself is his own interpreter, and whereas he doth expound that by the mouth of Paul which he had said by David, we must not invent any other sense. And forasmuch (as the same Paul doth witness) that Christ was declared to be the Son of God in power when he rose from the dead, (Romans 1:4,) we gather that this was the principal token of celestial excellency, and that the Father did then bring him truly to light, that the world might know that he was begotten of him. Therefore, though God began to raise Christ when he came into the world, yet his raising was then, as it were, perfect and full; because whereas he was humbled before, having taken, as it were, the form of a servant, (Philippians 2:7,) he did then appear to be the conqueror of death and the Lord of life; so that he wanted nothing of that majesty which was meet for the Son of God, and that for the only begotten Son.
34. That he should not return. He addeth now the other member, that Christ was once raised from death that he may live for ever, as Paul teacheth, Romans 6:10,
"He dieth no more, neither shall death have dominion over him any more; because he liveth
to God. "
For the hope conceived of Christ's resurrection should be slender and cold, if he were
yet subject to destruction, or to any change. Therefore he is said to be entered into the
? 817 "Augustini argutiam," the subtlety of Augustine.
411
Acts 13:32-37
? kingdom of God, that he may also give to his [people] eternal felicity, living for ever. For because Christ rose rather for our sake than for himself, the perpetuity of life which the Father hath given him reacheth unto us all, and is ours. Notwithstanding the place of Isaiah which is here cited, seemeth to make but a little for proof of Christ's immortality, I will give you the holy things of David, (Isaiah 55:3. ) But it is not so. For seeing Isaiah speaketh of the redemption promised to David, and affirmeth that the same shall be firm and stable, we do well gather by this the immortal kingdom of Christ, wherein the eternity of salvation is grounded. And Paul followed the Greek interpreters when he put holy things for mercies. Chessed, which signifieth meek, merciful, and gentle, is wont by the Grecians to be translated holy. Therefore they translated ? ? ? ? of David, the holy things of David, whereas the prophet meaneth rather the grace promised to David. But Paul granted this to the ignorant and weak, who were better acquainted with the Greek reading, especially forasmuch as the force of the testimony consisteth in another point. For this is Paul's meaning in sum, If the grace be eternal which God saith he will give in his Son, the life of his Son must be eternal, and not subject to corruption. 818 For we must hold this rule, that all the promises of God are in Christ yea and amen, (2 Corinthians 1:20;) and that therefore they cannot be of any force unless he do quicken them.
35. Thou shalt not suffer thy Holy One. This place was likewise cited by Peter in the first sermon, set down by Luke in the second chapter, (Acts 2:27,) where I expounded the same; therefore, let the readers repair thither. Only I will touch this briefly, that David putteth two Hebrew words for the grave, as he useth repetitions commonly; the former whereof is derived of desiring or lusting, because the grave devoureth all things as an insatiable gulf; and the other of corruption. According to this etymology David's meaning is faithfully expressed in Greek; for the quality of the grave is noted, when as it receiveth the corpse, and doth, as it were, swallow it up, that it may rot there, and may at length perish when it is consumed. Paul affirmeth that that belongeth to Christ alone, that he was free and saved from corruption; for though his body was laid in the grave, corruption had, notwithstanding, no title to it, seeing that it lay there whole, as in a bed, until the day of the resurrection.
36. When David had served his time. Lest any man should think that that place intreateth of David, Paul showeth briefly that this agreeth not to David in all points, whose corpse was rotten in the grave. Therefore it remaineth, that because this was a privilege belonging to Christ alone, that David prophesied of him in spirit. Nevertheless, we must note the propor- tion between the members and the head; for as the truth of this prophecy was found whole and perfect in Christ alone, as in the head, so it taketh place in all the members according to the measure and order of every man. And forasmuch as Christ rose to this end, that he may fashion and make our base body like to his glorious body, (Philippians 3:21;) upon this
? 818 "Mutationi," change.
412
Acts 13:32-37
? condition do the godly go down into the pit, that rottenness may not [finally] consume their bodies. Therefore, according to the hope of the resurrection to come, David saith by good right that he shall not see corruption; for that ought not altogether to be counted corruption for which there is a better restoring prepared; for the bodies of the faithful corrupt to this end, that they may put on blessed incorruption in their time. Yet this is no let but that the estate of the head and members may be far unlike, and that we may follow the Son of God afar off and lazily. 819
Now we see that both things are true and fitly said, that David and the rest of the faithful, inasmuch as they shall be like to their head, shall not see corruption, and yet the Son of God alone shall be free from corruption wholly. We must note the phrase, when he saith, that David served his age, or the men of his time.
The old interpreter distinguisheth it otherwise, and certain Greek copies agree thereto, to wit, that David served the will of God in his time; which reading, though it is to be allowed, 820 yet it doth not cause me to mislike the other. For it is neither superfluous nor cold, that he slept by the will of God, or the counsel of God; because the meaning thereof is, that God, in the death of David, did not forget that prophecy; as if he should say that the body of David lay in the grave not without the counsel or purpose of God, until it should rise again, that the effect of the prophecy might be extended unto Christ. If no man mislike that which I say, we are taught hereby to what end men live in the world, to wit, that one man may help another. For every man doth not live, neither is born, for himself, but mankind is knit to- gether with a holy knot. Therefore, unless we be disposed to overthrow the laws of nature, let us remember that we must not live for ourselves, but for our neighbors.
But here may a question be asked, whether we ought not also to care for our posterity? I answer, that the ministry of the godly is also profitable for the posterity, as we see that David, being dead, doth profit us more at this day than a great part of those which live with us; but Paul meaneth simply, that the faithful during their whole life employ themselves and their offices to help their neighbors, and that death is unto them as a goal, because they have made an end then, when the Lord calleth them out of the world. The sum is, that we must have respect first to our time, that we may serve our brethren, with whom and among whom we lead our life; and, secondly, we must do our endeavor that the fruit of our ministry may redound unto our posterity. Seeing that God prescribeth his servants this law, their rashness cannot be excused who feign that the dead pray for us, and that they do no less serve the Church than whilst they lived.
By the counsel of God he fell on sleep. Paul might have said simply that David died; he addeth by the counsel of God, that we may know that that was not fulfilled in the person of
? 819 "Lente," slowly.
820 "Tametsi probabilis est," though it is probable.
413
Acts 13:32-37
? the prophet which is read in the Psalm. Notwithstanding, we are taught that the bond of life and death is in like sort appointed for us by God, as it is Psalm 90:3,
"Thou sendest out men, and makest them to pass over; again thou sayest, Come again, ye children of men. "
Yea, Plato setteth down this very eloquently, that it is meet that men pass out of the world not without the leave and pleasure of God, by whose hand they are placed there as a standing for a time. 821 And for this cause, when he speaketh of David's death, he maketh mention of the counsel of God, that we may know that corruption did not happen to him by chance, as if God had forgotten his promise; but that it came to pass by God's providence, that the faithful might know that the prophecy was to be referred unto another. To sleep, and to be laid unto the fathers, are forms of speech so well known and so common, that they need no exposition.
? ? 821 "Cujus manu in ea, tanquam in statione, ad tempus locati sunt," by whose hand they are placed in it for a time, as at a station.
414
Acts 13:38-42
? ? Acts 13:38-42
? 38. Therefore, be it known unto you, 822 that through him remission of sins is promised to you: 39. And from all things, from which ye could not be justified in the law of Moses. 40. Whosoever believeth in this man is justified. 41. Therefore, take heed, lest that befall you which is said in the prophets; 42. Behold, ye despisers, and wonder, and vanish away; because I do a work in your days, a work which ye shall not believe, if a man tell it you.
? ? ? 38. Therefore, be it known unto you. After that he hath declared the mean whereby sal- vation is purchased through Christ, he doth now intreat of his office and power. And this is the principal point, to know what good things we have by the coming of Christ, and what we are to hope for at his hands. And although Luke setteth down in a word that Paul preached of the benefits of Christ, yet there is no cause why any man should doubt but that so great matters were handled weightily, and only according as their dignity did require. By this word, Be it known unto you, Paul meaneth that nothing should hinder them from knowing such an excellent and plain matter, save only sloth; and that, therefore, it was an absurd thing that those benefits of God should be hidden from the faithful which were offered by Christ. For he was sent with the shrill preaching of the gospel, which our faith ought to hear, that it may enter into the sure possession of his good things; for we must know what he is, that we may enjoy him truly. Forgiveness of sins is set first, whereby God doth reconcile us unto himself. That which God will have preached to all his people doth he show to be neces- sary for all men; for Paul speaketh not to one or two, but to all the Jews which were at Anti- och.
Therefore, we must first mark that we be all enemies to God through sin, (Colossians 2:13. ) Whereupon it followeth that we are all excluded from the kingdom of God, and are given over to eternal death, until God receive us to favor by the free forgiveness of sins. We must also note this, that God doth pardon to us our sins, and that he is reconciled through the Mediator, because like as without him there is no satisfaction, so neither is there any pardon or forgiveness of guiltiness. These be principles of our faith which are not learned in the schools of the philosophers, that all mankind is condemned and drowned in sin, that there is in us no righteousness which is able to reconcile us to God; that the only hope of salvation resteth in his mercy, whilst that he doth freely forgive us; and that those remain under the guilt which fly not unto Christ, and seek not forgiveness 823 in his death.
And from all things. He doth secretly prevent that which might seem contrary to the former doctrine. For look how many ceremonies of the law there were, so many exercises
? 822 "Viri fratres," brethren, omitted.
823 "Expiationem. . . peccati," expiation of sin.
415
Acts 13:38-42
? were there to obtain remission of sins. Therefore, the Jews might readily object, If he alone do reconcile God to us, our sins being done away, to what end serve so many washings and sacrifices, which we have hitherto used according to the prescript of the law? Therefore, lest the ceremonies of the law hinder the Jews, Paul teacheth that Christ doth that which they were not able to do. Not that Paul spake so briefly and compendiously, (for he did not hope that the Jews would at the first come unto Christ, casting from them suddenly the affiance which they had in the righteousness of the law;) but it was sufficient for Luke briefly to collect 824 the sum of those things which he then taught in just and due order. His meaning is, that the Mediator took away that let from the Jews wherein they did stick. The ceremonial law ought indeed to have been a schoolmaster to lead them by the hand unto Christ; all rites commanded by God were helps to help and further their faith; but as men use preposterously to corrupt the holy ordinances of God, they stop the way before themselves by their cere- monies, and they shut the gate of faith, that they could not come to Christ. They thought they had righteousness in sacrifices; that by washings was gotten true cleanness; that God was pleased with them so soon as they had ended their external pomp: in sum, forsaking the body, they laid hold upon vain shadows. God did indeed appoint no unprofitable or vain thing in the law; wherefore ceremonies were sure and undoubted testimonies of remis- sion of sins. For God did not lie in these words, Let the sinner do sacrifice, and his iniquity shall be purged. But as Christ was the end of the law, and the heavenly pattern of the taber- nacle, so the force and effect of all ceremonies did depend upon him; whereby it is proved that they were vain shadows, when he was set aside, (Hebrews 8:5. ) Now we see Paul's drift and purpose; to wit, that he meant to draw away the Jews from the false and perverse con- fidence which they reposed in the law; lest being puffed up, they should think that they had no need of Christ's help, or lest they should seek only external felicity in him.
Be justified in the law. This place doth plainly show what the word justified doth import in all other places where it is used; to wit, to be delivered and acquitted. There was mention made of remission of sins; Paul affirmeth that there is no other way whereby we can obtain the same but the grace of Christ. Lest any man should object that there be remedies to be found in the law, he answereth that there was in them no force. Therefore the sense is plain, that they cannot be justified from sin in the law, because the rites of the law were neither just nor lawful prices to remove guiltiness; they were nothing worth of themselves to deserve righteousness, neither were they sufficient recompenses to appease God. Certainly, it cannot be denied (but wickedly) that that justification annexed to remission of sins is, as it were, the means and way to obtain the same.
For what else doth Paul go about but to confirm that saying, that our sins are forgiven us through the benefit of Christ, by answering contrary objections? And he proveth it, because neither satisfactions, neither all the rites of the law,
? 824 "Perstringere," glance at.
416
Acts 13:38-42
? call justify us from sin. Therefore he is justified by Christ, who is freely loosed from the guilt and judgment of eternal death to which he was subject. This is the righteousness of faith, whilst that God counteth us just, by not imputing our sins.
This only propriety of the word is sufficient to refute the cavils of the Papists, who hold that we are not justified by pardon or by free accepting, but by habit and infused righteous- ness. Therefore, let us not suffer them to rend in pieces unworthily and wickedly this text of Paul, when he saith that they are justified from all things, that we may be assured of re- mission of sins. And now we must know that the law of Moses is set against Christ, as the principal mean to obtain righteousness, if there had been any besides Christ. Paul disputeth, indeed, of ceremonies; but we must note that there was nothing omitted in them which might serve to purge sins and to appease God. Yet there was not one of all the ceremonies of the law which did not make man guilty, as a new handwriting; as Paul teacheth, Colossians 2:14. What then? Assuredly God meant to testify that men are justified by the death of his Son alone, because he made him sin for us who did [knew] no sin, that we might have righteousness in him, (2 Corinthians 5:21. ) Whereupon it followeth that whatsoever satis- factions are invented by men, they tend to rob Christ of his honor. In the law and in Christ signify as much as by the law and by Christ, according to the Hebrew phrase.
From all things. By this member is refuted the wicked invention of the Papists, who teach that only original sin and actual sins committed before baptism are clearly and freely forgiven by Christ, and that others are redeemed by satisfactions. But Paul saith plainly that we are justified from sins by Christ throughout the whole course of our life. For we must remember that the ceremonies [rites] of the law were committed to the Jews, that as well the profit as the use thereof might flourish daily in the Church; that is, that the Jews might indeed understand that their sacrifices and washings were not continually reiterated in vain. If the truth and substance of them be found in Christ, it followeth that there is no other satisfaction or sacrifice to put away sins but his death; otherwise there should be no analogy or proportion between this and the old figures. The Papists call us back unto repentance and the keys, as if the ceremonies of the law were not exercises to think upon repentance, and as if the power of the keys were not annexed unto them. But the faith of the godly was holpen by such helps, that they might fly unto the grace of the Mediator alone. Therefore, let this remain sure and certain that the righteousness which we have in Christ is not for one day or a moment, but it is everlasting, as the sacrifice of his death doth daily reconcile us to God.
39. Every one that believeth. Paul showeth how men obtain the righteousness of Christ; to wit, when they receive it by faith; and that which faith doth obtain is not obtained by any merits of works. Wherefore, Paul's opinion is plain, that we are justified by faith alone, which, notwithstanding the Papists oppugn [oppose] and strive against no less obstinately than bitterly, nevertheless, it is requisite that we know what the word believe doth import,
417
Acts 13:38-42
? which is made unsavory to the Papists through ignorance. There be also other benefits of Christ which we reap by faith; for when he regenerateth us by his Spirit, he restoreth in us the image of God; and after that the old man is crucified he fashioneth us unto newness of life. But it was enough for Luke to express this one thing, how men return into favor with God, from whom they be estranged by sin, because we may easily pass thence unto the residue.
40. Take heed that that come not upon you. Because he had to do with stiff-necked men, or at least there were diverse in the company which were stiff-necked (as if he meant with a hammer to soften their stubbornnesses) he addeth a chiding unto doctrine. For if the Jews had been obedient and willing to obey, undoubtedly he would have sought sweetly to allure them unto Christ. But it was either their sluggishness, or else their willfulness, that caused him to be more angry; like as all those must be cited to appear before God's judgment-seat who contemn the grace of Christ and the horrible judgment of eternal death must be de- nounced to those. He signifieth, indeed, that there is yet place left for repentance, when he willeth 825 them to take heed; yet, notwithstanding, he telleth them therewithal, that unless they beware in time, the horrible vengeance of God is not far off.
Which is said in the prophets. The place which is cited is taken out of the first chapter of Habakkuk, (Habakkuk 1:5;) but because all prophecies were gathered into one volume or body, Paul saith that it is written in the prophets.
41. And yet he doth not recite word for word the words of Habakkuk, which go thus, "Behold, ye Gentiles, and see and wonder, and be astonished; because a work shall be done in your days which no man shall believe when it shall be told him. " Paul saith, "Behold, ye despisers," that the Jews may know that the vengeance which was once brought upon their fathers is common to the despisers of the word; as if he should say, God doth at this day make no less account of his word, the contempt whereof he did once punish so sharply. Therefore, the prophet's denunciation doth appertain unto all ages, so that the despisers cannot hope that they can escape that vengeance now whereof others have tasted. They boasted of the temple; they vaunted that they were the people of God; being puffed up with wicked pride, they despised all threatenings. Therefore Paul putteth them in mind of that which God by his prophets doth threaten to the despisers.
A work in your days. The sense is, Those who refuse to believe the word of God shall feel his hand, that being at length with plagues convicted, they may know that he spake in earnest. It is a common proverb, that experience is the mistress of fools. So the Lord doth indeed punish the wicked, 826 that being tamed with miseries, they may begin to confess his power. And what manner [of] punishment doth he denounce? Because you (saith he)
? 825 "Hortatur," exhorteth.
826 "Re ipsa impios coarguit," convicts the wicked by the reality.
418
do not believe my word, I will show an example among you which no man will believe; by which words he meaneth, that he will punish them, so that the world shall be afraid to see it. For as rebellion against God is a detestable monster, so it is no marvel if of itself it beget monsters of punishments. Therefore, we must beware, lest, if we cease to give credence to God's word, we feel his hand more mighty than all our senses do comprehend, and even unto the astonying [astonishment] of all the whole world; and lest even we be made astounded through fear. Habakkuk prophesieth of the destruction brought upon them by the Chaldeans; but the punishment whereby God revenged the contempt of his gospel was more cruel, [severe. ] Therefore, let us accustom ourselves to fear God and reverently embrace his word, lest some such things befall us.
Acts 13:38-42
? ? 419
Acts 13:42-45
? ? Acts 13:42-45
? 42. And when the Jews were gone out of the synagogue, the Gentiles exhorted them that they would speak to them words between the Sabbaths. 827 43. And when the synagogue was dissolved, many of the Jews and religious proselytes followed Paul and Barnabas, who, talking with them, persuaded them to continue in the grace of God. 44. And when the Sabbath was come, almost the whole city was gathered to hear the word of God. 45. And when the Jews saw the multitudes, they were filled with indignation, and spake against those things which were spoken by Paul, contrarying [contradicting] them, and blasphem- ing them.
? ? ? 42. When they were gone out of the synagogue. It may be also read, out of the synagogue of the Jews, and peradventure more fitly. For it is likely that they were gone out before the multitude was dispersed; and that is gathered out of the text because Luke saith shortly after, that when the synagogue was dissolved certain of the Jews did follow Paul and Barnabas. Therefore, the sense is, that Paul and Barnabas went out whilst the Jews were yet assembled, and that they were then requested by the Gentiles to take some pains with them in the mean season.
43. And that afterward there came certain of the Jews and proselytes to Paul, being both desirous to learn, and also that they might make profession of their faith. When as the old interpreter and Erasmus did translate it the Sabbath following, they did not understand Luke's meaning. For seeing that he intreateth in this place of the Gentiles, I do not think that they choose a Sabbath wherein they may hear Paul and Barnabas. For that day was ap- pointed for the Jews, but the Gentiles had no less opportunity upon other days. Therefore, to what end should they defer their desire and prayers until the eighth day? Yea, rather they covet to hear Paul whilst he is at leisure, and is not occupied in teaching the Jews. So that the Lord doth not suffer them to be idle until the Sabbath come, offering unto them matter in the Gentiles, wherein they may exercise themselves.
42 They would speak words. I have translated it as it is in Luke, though the article ? ? may be taken for ? ? ? ? ? ? , as in some other places. Then the sense should be, that they were requested that they would that week intreat of the same things before the Gentiles. Further- more, whilst that the Gentiles do snatch greedily at every first opportunity, the Jews being quiet, 828 do neglect that which is set before them; only that certain of them join themselves to Paul and Barnabas. Luke expresseth the proselytes by name, who seeing they had embraced
? 827 "Intermedio Sabbatho," in the interval between the Sabbaths.
828 "Fastidio pleni," being full of disdain.
420
Acts 13:42-45
? the doctrine of the law, and did worship the God of Israel, were not puffed up with that pride which hindered the Jews, who made boast of their long stock and race.
43. Who speaking. The sense is doubtful. For it may be referred unto the Jews and proselytes, that they exhorted Paul and Barnabas that they should not faint, but stand stoutly in the grace of God. Neither did they want occasion; for they saw combats prepared for them; and that therefore they had need of invincible constancy to suffer and abide the brunts of the contrary faction. Wherefore that might very well agree, that being inflamed with a desire to go forward, they sought to encourage Paul and Barnabas to hold on. If you refer it unto Paul and Barnabas, the sense shall be this, that they did not reject those which came, but they entertained them courteously and gently, and confirmed and strengthened them, that they might persist in the grace which they had received. And this word grace doth first comprehend the faith of the gospel; secondly, those good things which come thence to us; or, that I may speak more briefly, the calling into the hope of eternal salvation.
44. And when the Sabbath came. The great assembly of the people doth prove that Paul and Barnabas loitered not between the Sabbaths, and they did not take pains with the Gentiles in vain; for the studies and desires of the people had been so prepared, that they all desired to know the whole matter more surely, which they did hope would be, if it should be discussed among the Jews. For we may guess that though they were allured with some sweet taste, yet were they not as yet thoroughly persuaded to receive the doctrine of the gospel without doubting, 829 but that they came into the synagogue in a quandary, 830 between hope and desire.
45. They were filled. It is no new matter for the rage of the wicked to be inflamed when the light of the gospel is set somewhat nearer; especially when they see the increase of sound doctrine, they break out with greater violence to resist. And it is to be doubted whether Luke do mean, by the word zeal, that they were moved with a certain wicked indignation, to set themselves against Paul and Barnabas, as ambition is the mother as well of envy as of all contention; or he take zeal for indignation conceived thereupon, because they did lament that the Gentiles were made equal with the people of God. For they counted this a very un- meet thing, that the holy treasure of doctrine, which was the proper inheritance of the chil- dren, should he, as it were, at all men's feet.
Gainsaying and blaspheming. They were so sore set upon resisting, that they brake out at length into blasphemy. And Satan doth for the most part drive the wicked unto such madness, that when they be overcome with reasons and discouraged, they wax harder and harder; and wittingly and willingly they spew out at length blasphemies against God and the truth. Wherefore we must take so much the more heed when as the truth of God is
? 829 "Sine controversia," without controversy.
830 "Suspensi," suspended.
421
Acts 13:42-45
? plainly set before us, lest, if we be carried away with a desire to speak against it, we fall straightway into that steep down. 831
? ? 831 "In illud praecipitium ruamus," we rush instantly over that precipice.
422
Acts 13:46-52
? ? Acts 13:46-52
? 46. And when Paul and Barnabas had taken liberty, [or boldness,] they said, It was neces- sary that we should. first preach the word of God to you. And after that ye reject it, and do not judge yourselves worthy of eternal life, behold, we turn unto the Gentiles. 47. For thus hath the Lord commanded us: I have made thee a light of the Gentiles, that thou mayest be the salvation unto the end of the earth. 48. And when the Gentiles heard, they rejoiced, and glorified the word of the Lord; and they believed, as many as were ordained unto eternal life. 49. And the word of the Lord was spread abroad throughout the whole region. 50. And the Jews stirred certain religious and honest women, and the chief men of the city, and they raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51. And they shaked up the dust of their feet against them, and came to Iconium. 52. And the disciples were filled with joy and with the Holy Ghost.
? ? ? 46. When they had taken liberty. Luke showeth that the servants of Christ were so far from being discouraged with the stubbornness of the enemies, that they began, therefore, to inveigh against them afresh more freely. For though they had sharply pricked them, yet they did yet spare them a little; but now, when they see Christ obstinately rejected by them, they 832 excommunicate them and deprive them of the kingdom of God. And by this example are we taught that we must not use extreme severity, save only against those who are quite past hope. And the more bold the reprobate are to oppress the truth, the more courage ought we to take to ourselves. For the servants of God must be armed with invincible constancy of the Spirit, that they may never give place to the devil, nor to his ministers; as the Lord commandeth Jeremiah to encounter with the reprobate with a face of iron.
It was necessary. He accuseth them of unthankfulness, because, whereas they were chosen by God out of all people, that Christ might offer himself unto them, they refuse so great a benefit maliciously. And in the former member he setteth down the degree of honor and excellency whereunto God had exalted them; afterward followeth the upbraiding, because they do willingly cast from them so great grace; whereupon he concludeth that it is now time that the gospel be translated unto the Gentiles. In that he saith, that it was meet that it should first be preached to them, it doth properly appertain unto the time of Christ's kingdom. For under the law, before Christ was given, the Jews were not only the first, but alone. Therefore was it that Moses called them a priestly kingdom, and the peculiar people of God, (Exodus 19:5, 6. ) But the adoption of God rested then with them alone upon this condition, (the Gentiles being omitted,) that they should be preferred as yet before the Gentiles by the coming of Christ. For though Christ reconciled the world to his Father, yet they were former
? 832 "Vicissim," in their turn.
423
in order, who were already near unto God, and of his family. Therefore, that was the most lawful order, that the apostles should gather the Church first of the Jews, afterward of the Gentiles, as we saw in the first chapter, (Acts 1:18,) and in other places, so that the fellowship of the Gentiles did not take from the Jews the right of the first-begotten, but that they were always the chief in the Church of God. In this respect Paul saith, that the righteousness of God is made manifest in the gospel, first to the Jews, then to the Grecians, (Romans 1:16. ) Such greatness of grace which God vouchsafed to bestow upon them, doth exaggerate and increase the greatness of their sin, whilst that they reject that which is so mercifully offered unto them. Therefore he addeth that they give judgment of themselves, that they are unworthy of eternal life. For seeing that the rejecting of the gospel is the denial of the righteousness of God, we need no other judge to condemn the unbelievers.
And after that ye reject. Paul seemeth to reason unfitly. For, first it was not of necessity that the Jews should be excluded, that the Gentiles might be admitted unto the hope of sal- vation; secondly, this was more convenient, that, after the Jews had embraced the gospel, they should grant the second place to the Gentiles. And Paul speaketh in like sort as if they could not grow together into one body, and as if the gospel could not come unto the Gentiles unless it were rejected of the Jews. And now was he not ordained to be the apostle of the Gentiles before he found such stubbornness in the Jews? 833 I answer, that there is great force in the words we are turned For his meaning is, that he is now turned away from the Jews, that he may addict and give over himself wholly to the Gentiles. If they had remained in their degree such turning had not followed, but he should have drawn the Gentiles also with a continual course, after that the Jews were received into the bosom; and he should have embraced them both together, know, forasmuch as the Jews turn their backs, and withdraw themselves from his ministry, he cannot look upon them and the Gentiles both at once. Therefore, taking his leave of them, he is enforced to translate his care unto the Gentiles. Therefore, unless the Jews had estranged themselves from the Church, the calling of the Gentiles should have been such as is by the prophets described: "In that day shall seven strangers take hold of the cloak of a man that is a Jew, and shall say, we will walk with you; because God is with you. " But now the Gentiles are called after a new and accidental manner; because, when the Jews were rejected, they entered into the empty possession. They ought to have been gathered unto the Jews; but after that they fell away, and were driven out, they came in their place. So that their death was the life of the Gentiles, and the natural branches being cut off, the wild olives were ingrafted into the holy root, until God do at
833 "Cur ergo nunc demum ad gentes se convertit, quasi earurn vocatio ex electi populi infidelitate pendeat," why then does he now only turn to the Gentiles, as if their calling depended on the infidelity of the chosen people? omitted.
424
Acts 13:46-52
? ? Acts 13:46-52
? length restore them also unto life, being ingrafted into their former root, that the Israel of God being gathered together from all quarters may be saved.
47. As he hath commanded. The place is taken out of Isaiah, where, notwithstanding, God doth rather speak unto his Son than unto the apostles. But we must note, that many things which the Scripture attributeth to Christ do appertain unto his ministers. I say many things; not all things: for there be certain titles proper to the person of Christ, wherewith to adorn the ministers were wicked sacrilege. Christ is called our Righteousness, because he was the only purging sacrifice, 834 and hath reconciled the Father to us by his death, and did rise again afterward, that, having overcome death, he might purchase for us eternal life. Therefore the whole substance of our salvation is in Christ's person; but inasmuch as he worketh by his ministers, by resigning to them his office, he doth also impart with [to] them his titles. Of this sort is the preaching of the gospel.
