Praising
God, and having favor with all the people.
Calvin Commentary - Acts - b
Therefore, even as God made his covenant with Isaac, being as yet unborn, because he was the seed of Abraham, so Peter teacheth, that all the children of the Jews are contained in the same covenant, because this promise is always in force, I will be the God of your seed.
And to those which are afar off. The Gentiles are named in the last place, which were before strangers. For those which refer it unto those Jews which were exiled afar off, (and driven) into far countries, they are greatly deceived. For he speaketh not in this place of the distance of place; but he noteth a difference between the Jews and the Gentiles, that they were first joined to God by reason of the covenant, and so, consequently, became of his family or household; but the Gentiles were banished from his kingdom. Paul useth the same speech in the second chapter to Ephesians, (Ephesians 2:11,) that the Gentiles, which were strangers from the promises, are now drawn near, through Jesus Christ, unto God. Because that Christ (the wall of separation being taken away) hath reconciled both (the Jews and Gentiles) unto the Father, and coming, he hath preached peace unto those which were nigh at hand, and which were afar off. Now we understand Peter's meaning. For to the end he may amplify the grace of Christ, he doth so offer the same unto the Jews, that he saith the Gentiles are also partakers thereof. And therefore he useth this word call, as if he should say: Like as God hath gathered you together into one peculiar people heretofore by his voice, so the same voice shall sound everywhere, that those which are afar off may come and join themselves unto you, when as they shall be called by a new proclamation.
130 "Effugium in allegorico sensu captant," they attempt evasion by giving an allegorical meaning.
88
Acts 2:37-39
? ? ? Acts 2:40-42
? ? Acts 2:40-42
? 40. And with many other words did he testify and exhort, saying, Be ye saved from this froward generation. 41. Those, therefore, which willingly embraced his words were bap- tized: and there were added that day about three thousand souls. 42. And they continued in the apostles' doctrine, and in fellowship, and breaking of bread, and prayers.
? ? ? 40. And with many Although in these things which we have had hitherto, Luke did not recite the words of St Peter, but did only briefly touch the chief points; notwithstanding he telleth us again in this place, that Peter did not use doctrine only, but did add the pricks of exhortations. And he expresseth plainly that tie stood much 131 hereupon. Whereas he saith, that he did exhort and beseech, he noteth therein his earnestness. For it was not so easy a matter for them by and by 132 to take their leave of those errors wherewith they were of late infected, and to shake off the government of the priests whereunto they were accustomed. Therefore it stood him upon to pull them violently out of this mire. The sum was this, that they should beware of that froward generation. For they could not be Christ's unless they would depart from his professed enemies. The priests and scribes were then in great authority, and forasmuch as they did cover themselves under the visor [mask] of the Church, they did deceive the simple, this did hinder and keep back a great many from coming to Christ. Also some might waver, and other some might fall away from the right faith. Therefore Peter plainly declareth that they are a froward generation, howsoever they may boast of the title of the Church. For which cause he commandeth his hearers to separate themselves from them, lest they entangle themselves in their wicked and pestiferous fellowship. Whereas he saith, Be ye saved, he signifieth unto them that they shall surely perish if they couple them- selves with such a plague. And surely experience doth teach us, how miserably those men are tossed to and fro who cannot discern the voice of their pastor from the voice of other men; 133 and again, what an hindrance softness and sluggishness is to a great many, whilst they desire to stand in a doubt. 134 Therefore he commandeth them to depart from the wicked if they will be saved. And this point of doctrine is not to be neglected. For it were not sufficient to have Christ set before us, unless we were also taught to flee those things which do lead us away from him. And it is the duty of a good shepherd to defend his sheep from the wolves. So at this day, to the end we may keep the people in the sincere doctrine of the gospel, we are ever now and then enforced to show and testify how much Papistry
? 131 "Multum institisse. " insisted much.
132 "Protinus," forthwith.
133 "Alienorum," of strangers or aliens.
134 "Medii stare," to hold a middle course, remain undecided.
89
Acts 2:40-42
? differeth from Christianity, and what a hurtful plague it is to be yoked with the unfaithful enemies of Christ. Neither ought Peter to be accused of railing, because he calleth the reverend otthers, who had the government of the Church 135 in their hands at that day, a froward generation For those dangers which may draw the soul unto destruction are to be showed by their names. For men will not beware of poison, unless they know that it is poison.
41. They, therefore, which willingly. Luke showeth more plainly how fruitful this one sermon which Peter made was: to wit, that it gained unto Christ about three thousand men. And therewithal he declareth the nature and force of faith when he saith, that with a prompt and ready 136 mind they embraced his word. Therefore, faith must begin with this readiness and willing desire to obey. And because many do show themselves at the first very willing, who afterward have in themselves no constancy or continuance, lest we should think that it was some sudden pang 137 which by and by fell away, Luke doth also afterward commend their constancy, who (as he said) did willingly embrace this word of the apostles, showing that they were joined unto the disciples, or that they were engrafted into the same body, and that they continued in their doctrine. Therefore we must neither be slow to obey, nor yet swift to leap back; but we must stick fast, and stand stoutly to that doctrine which we did forthwith (without any tarriance [delay]) embrace. Furthermore, this example ought to make us not a little ashamed. For whereas there was a great multitude converted unto Christ with one sermon, an hundred sermons can scarce move a few of us; and whereas Luke saith that they continued, there is scarce one amongst ten that doth show even a mean desire to profit and go forward, yea, rather, the more part doth soon loathe our doctrine. Woe be, therefore, to the sluggishness and lightness of the world!
42. In their doctrine Luke doth not only commend in them the constancy of faith or of godliness, but he saith, also, that they did constantly give themselves to those exercises which serve to the confirmation of faith; to wit, that they studied continually to profit by hearing the apostles; that they gave themselves much to prayer; that they did use fellowship and breaking of bread very much.
As touching prayer and doctrine the sense is plain. Communication or fellowship, and breaking of bread, may be taken diversely. Some think that breaking of bread doth signify the Lord's Supper; other some do think that it signifieth alms; other some that the faithful did banquet together 138 among themselves. Some do think that ? ? ? ? ? ? ? ? , doth signify the celebrating of the Holy Supper; but I do rather agree to those others who think that the same is meant by the breaking of bread. For ? ? ? ? ? ? ? ? , unless it have somewhat added unto it, is
? 135 "Ordinarium Ecclesiae regimen," the ordinary government of the Church.
136 "Ililari," cheerful.
137 "Impetum," impulse.
138 "Communiter," in common.
90
Acts 2:40-42
? never found in this sense; therefore, I do rather refer it unto mutual society and fellowship, unto alms, and unto other duties of brotherly fellowship. And my reason why I would rather have breaking of bread to be understood of the Lord's Supper in this place is this, because Luke doth reckon up those things wherein the public estate of the Church is contained. Yea, he expresseth in this place four marks whereby the true and natural face of the Church may be judged. Do we then seek the true Church of Christ? The image thereof is lively depainted and set forth 139 unto us in this place. And he beginneth with doctrine which is, as it were, the soul of the Church. Neither doth he name all manner of doctrine, but the doctrine of the apostles, that is, that which the Son of God had delivered by their hands. Therefore, wheresoever the pure voice of the gospel doth sound, where men continue in the profession thereof, where they exercise themselves in hearing the same ordinarily that they may profit, without all doubt there is the Church.
Hereby we may easily gather how frivolous the boasting of the Papists is, whilst that they carelessly 140 thunder out with fall mouth the name of the Church; whereas, notwith- standing, they have most filthily corrupted the doctrine of the apostles. For if it be duly ex- amined, we shall find no sound part at all; and in most points they do as much dissent from the same, and have as little agreement therewith as light with darkness. The rule of worship- ping God, which ought to be fetched out of the pure Word of God alone, is only made and patched together 141 amongst the Papists, of the superstitious inventions of men. They have translated unto the merits of works the hope of salvation, which ought to have rested in Christ alone. The invocation of God is altogether polluted with innumerable profane dotings of men. Finally, whatsoever is heard amongst them, it is either a deforming of the apostles' doctrine, or else a clear overthrowing (and destroying) of the same. Therefore, we may as easily refute the foolish arrogancy of the Papists, as they can cloak their dealings with the title of the Church. For this shall be the state, 142 whether they have retained the purity of doctrine, from which they are as far as hell is from heaven. But they are wise enough in that point, because they will have no controversy moved about doctrine. But we, as I have said, may freely contemn that vain visor, [mask,] forasmuch as the Spirit of God doth pronounce that the Church is principally to be (esteemed and) discerned by this mark, if the simplicity or purity of the doctrine delivered by the apostles do flourish (and be of force) in the same.
In fellowship. This member and the last do flow from the first, as fruits or effects. For doctrine is the bond of brotherly fellowship amongst us, and doth also set open unto us the gate unto God, that we may call upon him. And the Supper is added unto doctrine instead
? 139 "Ad vivum depicta," painted to the life.
140 "Secure," confidently.
141 "Conflata est," compounded.
142 "Hic enim erit status," for the state (of the question) shall be.
91
Acts 2:40-42
? of a confirmation. Wherefore, Luke doth not in vain reckon up these four things, when as he will describe unto us the well-ordered state of the Church. And we must endeavor to keep and observe this order, if we will be truly judged to be the Church before God and the angels, and not only to make boast of the name 143 thereof amongst men. It is certain that he speaketh of public prayer. And for this cause it is not sufficient for men to make their prayers at home by themselves, unless they meet altogether to pray; wherein consisteth also the profession of faith.
? ? 143 "Inane. . . nomen," the empty name.
92
Acts 2:43-45
? ? Acts 2:43-45
? 43. And there came fear upon every soul, and many wonders and signs were wrought by the apostles. 44. And all those which believed were joined together, and had all things common. 45. And they sold their possessions and substance, and did part them to all men, as every man had need.
? ? ? 43. And there came. He signifieth unto us that the show and sight of the Church was such, that it made others afraid which did not consent unto [its] doctrine; and that was done for the preserving and furthering of the Church. When there ariseth any seen all men set themselves stoutly against the same; and as novelty is odious, the Jews would never have suffered the Church of Christ to stand one minute of an hour, 144 unless the Lord had re- strained them with fear as with a bridle. Furthermore, Luke noteth the manner of fear, that it was no such fear as bringeth men unto the obedience of Christ, but such as causeth men to stand in a doubt, and so, consequently, doth, as it were, so bind them hand and foot, 145 that they dare not hinder the Lord's work. Like as there be some at this day who will willingly be ignorant of the gospel; or, at least, are so holden 146 with the cares of this world, that they cannot thoroughly join themselves unto Christ; and yet they are not so hard-hearted but that they confess that the truth is on our side; and, therefore, they rest, as it were, in the middle way, neither do they favor the cruelty of the wicked, because they are afraid to strive against God. And whereas he saith, Every soul, he speaketh thus by synecdoche. For it is certain that many did contemn the hand of God, and that other some were stricken with no great fear, but that they did furiously rage together against the Church. 147 But Luke's meaning was this, that there appeared such power of God in the Church, that the people for the most part had not one word to say. 148
And many wonders. This member serveth also to the showing of the cause. For the miracles served to make them afraid, together with other works of God, although this was not the only reason, but one of many, why they were afraid to set themselves against God, who was on that side, as they did gather by the miracles; whence we gather that they are not only profitable for this to bring men to God, 149 but also to make the wicked somewhat
144 "Momentum," moment.
145 "Sed qui suspensos tenet adeoque constrictos," but which keeps them in suspense and restrained.
146 "Impliciti," entangled.
147 "Alios nullo metu fuisse deterritos quin furiose adversus Ecclesiam saevirent," that others were not deterred
by any fear from raging against the Church.
148 "Obmuteceret," stood dumb.
149 "In obsequium Dei," into obedience to God.
93
? Acts 2:43-45
? more gentle, and that they may tame their furiousness. Pharaoh was a man of desperate stubbornness, (Exodus 8:8, etc. 19,) and yet we see how miracles do sometimes pierce his obstinate heart. He forgetteth them by and by; but when the hand of God is heavy upon him, he is compelled through fear to yield. To be brief, Luke teacheth that the Jews were by this means kept back, that the Church, which might easily have been destroyed, might have got up her head. 150 Which thing we have oftentimes tried 151 even in our time. And he doth not only declare that they were bridled with fear, lest they should be so bold as to attempt so much as they lusted to do hurt to the Church, but that they were also humbled with rev- erence to the glory of the gospel.
44. And all Whereas I have translated it joined together, it is word for word in St Luke, Into the same, or into one, which may be expounded of the place; as if he should have said that they were wont to dwell together in one place. Notwithstanding, I had rather understand it of their consent (and agreement;) as he will say in the fourth chapter, "That they had one heart," (Acts 4:32. ) And so he goeth forward orderly, when, as he beginneth with their mind, he addeth afterward their bountifulness, as a fruit proceeding thence. Therefore, he giveth us to understand that they were rightly joined together with brotherly love amongst them- selves, and that they did indeed declare the same, because the rich men did sell their goods that they might help the poor. And this is a singular example of love, and therefore doth Luke record the same, to the end we may know that we must relieve the poverty of our brethren with our plenty.
But this place hath need of a sound exposition, because of fantastical [fanatical] spirits, which do feign a commonalty or participation together of goods, whereby all policy or civil government is taken away; as in this age the Anabaptists have raged, because they thought there was no Church unless all men's goods were put and gathered together, as it were, in one heap, that they might all one with another take thereof. Wherefore, we must in this point beware of two extremes. For many, under color of policy, do keep close and conceal whatsoever they have; they defraud the poor, and they think that they are twice righteous, so they take away no other men's goods. Other some are carried into the contrary error, because they would have all things confused. But what doth Luke? Surely he noteth another order, when he saith that there was choice made in the distribution. If any man object that no man had any thing which was his own, seeing all things were common, we may easily answer. For this community or participation together must be restrained unto the circum- stance which ensueth immediately; to wit, that the poor might be relieved as every man had need. We know the old proverb, "All things are common amongst friends. " When as the scholars of Pythagoras said thus, they did not deny but that every man might govern his
? 150 "Emergeret," might emerge, or raise her head.
151 "Subinde sumus experti," have ever and anon experienced.
94
Acts 2:43-45
? own house privately, neither did they intend to make their own wives common; so this having of things common, whereof Luke speaketh, and which he commendeth, doth not take away household government; which thing shall better appear by the fourth chapter, whereas he nameth two alone which sold their possessions of so many thousands. Whence we gather that which I said even now, that they brought forth and made common their goods in no other respect, save only that they might relieve the present necessity. And the impudency of the monks was ridiculous, who did profess that they did observe the apostles' rule, because they call nothing their own; and yet, nevertheless, they neither sell any thing, neither yet do they pass for any man's poverty; 152 but they stuff their idle bellies with the blood of the poor, neither do they regard any other thing in their having of things common, save only that they may be well filled and daintily, although all the whole world be hungry. Wherein, then, are they like to the first disciples, with whom they will be thought to be able to compare? 153
? ? 152 "Nec solliciti sunt si quisquam egeat," nor are solicitous if any man want.
153 "Quorum aemuli haberi volunt," whose rivals they would be thought.
95
Acts 2:46-47
? ? Acts 2:46-47
? 46. And continuing daily with one accord in the temple, and breaking bread from house to house, they did eat their meat with gladness, and singleness of heart, 47.
Praising God, and having favor with all the people. And the Lord added daily unto the congregation those which should be saved.
? ? ? 46. Continuing in the temple We must note that they did frequent the temple for this cause, because there was more opportunity and occasion offered there to further the gospel. Neither were they drawn with the holiness of the place, seeing they knew that the shadows of the law were ceased; neither meant they to draw others by their example to have the temple in any such reverence; 154 but because there was there great concourse of people, who having laid aside their private cares, wherewith they had been drawn away elsewhere, 155 did seek the Lord; they were continually in the temple, that they might gain such unto Christ. There might be another reason which might induce them hereunto, that they might have a mutual conference and imparting of doctrine amongst themselves, which they could not have done so conveniently in a private house, especially seeing they were so, many.
Breaking bread from house to house. Luke signifieth unto us, that they did not only show some token of true godliness publicly, but that the course and tenor of their private life was alone in that respect. For whereas some do think that in this place, by breaking of bread is meant the Holy Supper, it seemeth to me that Luke meant no such thing. He signifieth, therefore, unto us, that they used to eat together, and that thriftily. 156 For those which make sumptuous banquets do not eat their meat together so familiarly. Again, Luke addeth, in singleness of heart; which is also a token of temperance. In sum, his meaning is to declare, that their manner of living was brotherly and sober. Some do join simplicity and gladness with the praise of God; and both texts may well be allowed. 157 But because there can be no singleness of heart in praising God, unless the stone be also in all parts of the life, therefore it is certain, that there is mention made thereof in this sense, that the faithful did always use the same in all places. 158 And we must also note the circumstance of time, that, being en- vironed and beset with many dangers, they were merry and joyful. The knowledge of God's love toward us, and the hope of his protection, do bring us this goodness with them, that we praise God with quiet minds, whatsoever the world doth threaten. And as Luke spoke a
154 "Ad templi cultum," to worship the temple.
155 "Quibus alibi magis distracti fuissent," with which elsewhere they might have been more distracted.
156 "Frugaliter," frugally.
157 "Et probabilis est uterque contextus," and the context makes this probable.
158 "Eam ubique coluerunt," did cultivate it everywhere.
96
? little before of the public estate of the Church, so he declareth now what form and manner of life the faithful did use; that we may learn by their example a thrifty fellowship in our manner of living, and in all our whole life to embrace singleness, to enjoy the spiritual joy, and to exercise ourselves in the praises of God. Furthermore, the singleness of heart reacheth far; but if you join it in this place with breaking of bread, it shall signify as much as sincere love, where one man dealeth plainly with another, neither doth any man craftily hunt after his own profit. Yet had I rather set the same against that carefulness, wherewith worldly men 159 do too much torment themselves. For when as we do not cast our care upon the Lord, this reward hangeth over our heads, that we tremble and quake even when we take our rest.
47. Having favor. This is the fruit of an innocent life, to find favor even amongst strangers. And yet we need not to doubt of this, but that they were hated of many. But al- though he speak generally of the people, yet he meaneth that part alone which was sound, neither yet infected with any poison of hatred; he signifieth briefly, that the faithful did so behave themselves, that the people did full well like of them for their innocency of life. 160
The Lord added daily. He showeth in these words that their diligence was not without profit; they studied so much as in them lay to gather into the Lord's sheepfold those which wandered and went astray. He saith that their labor bestowed herein was not lost; because the Lord did increase his Church daily. And surely, whereas the Church is rather diminished than increased, that is to be imputed to our slothfulness, or rather forwardness. 161 And al- though they did all of them stoutly labor to increase the kingdom of Christ, yet Luke ascribeth 162 this honor to God alone, that he brought strangers into the Church. And surely this is his own proper work. For the ministers do no good by planting or watering, unless he make their labor effectual by the power of his Spirit, (1 Corinthians 3. ) Furthermore, we must note that he saith, that those were gathered unto the Church which should be saved. For he teacheth that this is the means to attain salvation, if we be incorporate into the Church. For like as there is no remission of sins, so neither is there any hope of salvation. 163 Furthermore, this is an excellent comfort for all the godly, that they were received into the Church that they might be saved; as the Gospel is called the power of God unto salvation to all that believe, (Romans 1:16. ) Now, forasmuch as God doth gather only a part, or a certain number, this grace is restrained unto election, that it may be the first cause of our salvation.
Acts 2:46-47
? ? ? ? 159 "Providi homines," the provident, or over careful.
160 "Populo grati atque probati essent," that they were agreeable to, and approved by, the people.
161 "Praxitati," wickedness.
162 "Vendicat," claimeth.
163 "Extra eam," out of it, (the Church,) omitted.
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CHAPTER 3
Chapter 3
? 98
Acts 3:1-11
? ? Acts 3:1-11
? 1. Now, [or almost at that time,] Peter and John went up together into the temple, about the ninth hour of prayer. 2. Furthermore, a certain man, which was lame from his mother's womb, was carried; whom they laid daily at the gate of the temple which is called Beautiful, that he might ask alms of those which entered into the temple. 3. When he saw Peter and John draw near to the temple, he asked an alms. 4. And Peter, beholding him earnestly with John, said, Look on us. 5. And he gave heed unto them, thinking that he should receive somewhat of them. 6. And Peter said, Silver and gold have I none; but such as I have, give I thee: In the name of Jesus Christ of Nazareth, arise and walk. 7. And when he had taken him by the right hand, he lifted him up, and immediately his feet and ankle-bones received strength. 8. And leaping up he stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9. And all the people saw him walking, and praising God. 10. And they knew him, that it was he which was wont to sit for the alms at the Beautiful gate of the temple. And they were filled with wondering, and were astonied at that thing which was come unto him. 11. Moreover, when the lame man which was healed held Peter and John, all the people ran amazed unto them, into the Porch which is called Solomon's.
? ? ? 1. We saw before that many signs were showed by the hands of the apostles; now Luke reciteth one of many for example's sake, after his common custom; namely, that a lame man, which was lame of his feet from his mother's womb, was perfectly restored to his limbs. And he doth diligently gather all the circumstances which serve to set forth the miracle. If it had been that his legs had been out of joint, or if it had been some disease coming by some casualty, it might have been the more easily cured. But the default of nature 164 could not have been so easily redressed. When as he saith that he was carried, we gather thereby that it was no light halting, but that this man did lie as if his legs had been dead. Forasmuch as he was wont daily to ask alms, hereby all the people might the better know him. In that being healed, he walked in the temple at the time of prayer, this served to spread abroad the fame of the miracle. Furthermore, this doth not a little set forth the same, that being lifted up and set upon his feet, he leapeth up therewithal, and walketh joyfully.
Went up together Because these words, ? ? ? ? ? ? ? ? ? , doth no more signify place than time, this latter sense seemeth better to agree with the text of Peter, yet, because it is of no great importance, I leave it indifferent. That it is called the ninth hour of prayer, when as the day began to draw towards night. 165 For seeing the day from the rising of the sun unto
? 164 "Naturae autem vitium," but a natural defect.
165 "Ad vesperum," towards evening.
99
Acts 3:1-11
? the going down thereof had twelve hours, as I have said elsewhere, all that time was divided into four parts. So that by the ninth is meant the last portion of the day; as the first hour did continue unto the third, the third unto the sixth, the sixth unto the ninth. Hence may we gather, by a probable conjecture, that that hour was appointed for the evening sacrifice. Furthermore, if any man ask, whether the apostles went up into the temple that they might pray according to the rite of the law, I do not think that that is a thing so likely to be true, as that they might have better opportunity to spread abroad the gospel. And if any man will abuse this place, as if it were lawful for us to use and take up superstitious worshippings, whilst that we are conversant amongst the ignorant and weak, his reason shall be frivolous. The Lord appointed that the Jews should offer sacrifice morning and evening, (Exodus 29:41. ) By this exercise were they taught to begin and end the day with calling upon the name of God, and with worshipping him, 166 (Numbers 28:2. ) Therefore Peter and John might freely come into the temple, which was consecrated to God; neither did they pollute themselves, seeing they called upon the God of Israel, that they might thereby declare their godliness. First, in that the Lord would have the older people to observe the appointed hours, 167 we gather thereby that the Church cannot be without certain discipline. And even at this day, were it profitable for us to have such meetings daily, unless our too [too] much sluggishness did let us. And whereas the apostles go up at that hour, hereby we gather that we must foreslow [neglect] no opportunity that is offered us for the furtherance of the gospel.
3. He asketh an alms. We see how God restored this lame man to his limbs contrary to his expectation. Because he thought that his disease was incurable, he was only careful for maintenance. That is given him which he durst never have asked. In like sort God doth of- tentimes prevent us, neither doth he stay until he be provoked. 168 And hence can we not gather any occasion of slothfulness, as if the Lord did therefore meet us of his own accord, that being idle and slothful we may suffer the Lord to do good unto us. For we are com- manded to pray, and therefore let us not foreslow [neglect] our duty. 169 But, first of all, under the person of the lame man, we have set before us an example of a man that is not yet illuminated by faith, that he may know how to pray aright. Such doth God prevent, as it is needful, even of his own accord. Therefore, when as he restoreth our souls not only to health, but also to life, he himself is to himself the cause hereof. For this is the beginning of our calling, that he may make those things to be which are not; that he may show himself unto those who seek not after him, (Romans 4:17. ) Furthermore, howsoever we be already taught by faith to pray unto God, yet, because we do not always feel our miseries, it cometh
? 166 "Ab invocatione et cultu Dei," with invocation and worship of God.
167 "Statas horas," stated hours.
168 "A nobis povocetur," until he is urged by us.
169 "Partes nostras non omittamus," let us not omit our part.
100
Acts 3:1-11
? not into our mind to seek for remedy; therefore the Lord bringeth the same freely and un- looked for. Finally, howsoever we be bent to pray, yet doth he exceed our hope and petitions with his goodness.
4. Look upon us. Peter doth not thus speak before he be certain of the purpose and intent of God. And surely in these words he commandeth him to hope for some singular and un- wonted benefit; yet here may a question be moved, whether they had power to work miracles so often as they would? I answer, that they were ministers of God's power in such sort, that they did attempt nothing of their own will or proper motion, but the Lord wrought by them, when he knew that it was expedient it should be so. Hereby it came to pass that they healed one and not all. Therefore, as in other things, they had the Spirit of God to be their guide and director, so also in this point. Therefore, before such time as Peter commandeth the lame man to arise, he did east and fasten his eyes upon him; this steadfast looking upon him was not without some peculiar motion of the Spirit. Hereby it cometh to pass that he speaketh so surely (and safely, without all fear) of the miracle. Furthermore, he meant by this word to provoke the lame man to receive the grace of God; yet doth he look for nothing but for an alms.
6. Silver and gold. Peter doth truly excuse himself, that he doth want that help which the lame man did require. And therefore doth he declare, that if he were able to relieve his poverty he would willingly do it; like as every man ought to consider with himself what the Lord hath given him, that he may therewith help his neighbors. For what store soever God giveth to every man, he will have the same to be an instrument and help to exercise love. Therefore he saith, that he giveth that which he hath. This was at the first a trick of mockage, 170 in that Peter beginneth to speak of his poverty, after that he had brought the lame man into a rare hope, as if he meant to mock a gaping crow; but he comforteth him immediately, to the end the miracle might be had in greater estimation by the comparison. That is horrible wickedness, in that the Pope, when as he is created, doth most unshamefastly [shamelessly] abuse this place, making thereof a comical, or rather a scoffing play. There be two cells, or places made of stone, in the one whereof when he sitteth, and the people ask an alms, using these words of Peter, he casteth abroad crosses in the air with his fingers. When he is brought into the next tell, or place, he hath bags full of money. Then his angels cry unto him,
"He hath dispersed, he hath given to the poor," (Psalm 112:9. )
I have made mention hereof, to the end all men may see that Satan doth questionless reign there, where they do so manifestly mock the sacred Word of God. And to the end I may return unto the former sentence, it is evident enough that Peter was instructed by a certain and sure revelation, when as he saith that he hath the gift of healing.
? 170 "Principio quidem erat hoc clusorium," at first, indeed, this was illusory.
101
Acts 3:1-11
? In the name of Jesus. He saith that this is the work and benefit of Christ, that he restoreth to the cripple the use of his feet, for name is taken for power and empire, or government. Neither must we dream that there is any magical force in the sounding or pronouncing of the word, as the Jews do dote about the word Jehovah. To be short, Peter meant to declare that he was nothing but a minister, and that Christ was the author of the miracle. For this ought to have been, and was his care, that Christ might be made known unto the world, and that his name might be sanctified. But why doth he give Christ this epithet, or title, of Naz- areth? I leave to other men their own judgment; but I think thus: Forasmuch as Christ was thus called in contempt, Peter meant of set purpose to express that that Jesus of Nazareth whom they had crucified, and whose name was despised and without glory amongst the Jews, and was to the most of them detestable, was nevertheless the Messias promised of God, and that all power was given unto him of the rather; as Paul saith, that he preacheth Christ and him crucified, (1 Corinthians 2:2. )
Arise and walk. This might seem to be a very ridiculous thing. For the cripple might have readily objected, Why hast thou not first given me legs and feet? For this is a plain mock, when as thou biddest a man without feet to go. But he believed Peter's words; and he, which was at the first so slow, doth now with a ready and joyful mind embrace God's benefit. Whereby appeareth both the force of the word, and also the fruit of faith. The force of the word is double, both in that the cripple is so touched that he doth forthwith obey without delay; and in that it giveth strength to his dead members, and doth, after a sort, renew the man. And faith also hath her reward, in that the cripple obeyeth him which commandeth him to rise not in vain. Therefore we see how God worketh by his Word, to wit, when he giveth success to the preaching thereof, that it may pierce into the minds of men; secondly, when he giveth those things with his hand which are promised there. Moreover, he suffereth not faith to be void, but she doth indeed truly enjoy all those good things which she looketh for, and which are offered unto her in the same Word. And we must remember that which I have already said, that we have in this history a type 171 or figure of our spiritual restoring; namely, that as the Word, laid hold on by faith, did restore the cripple to his limbs, so the Lord pierceth into our souls by the Word, that he may restore the same. And, first of all, he speaketh by man's mouth, and pricketh us forward by the obedience of faith; that done, he moveth our hearts inwardly by his Spirit, that the Word may take lively root in us; finally, he reacheth out his hand, and by all means he finisheth his work in us. We gather out of Matthew that miracles must be thus handled.
9. And all the people saw. He beginneth now to declare the fruit of the miracle, to wit, that the cripple began to show his thankfulness by praising God, and that all the people were brought into great wondering. And here is a double fruit. For he which was healed doth
? 171 "Universalem typum," universal type.
102
Acts 3:1-11
? acknowledge and set forth the benefit of God; on the other side, the people is moved, and the fame is spread abroad, many come to see it. And whereas Luke saith that they were filled with wondering, it doth only declare a preparation, which a more full proceeding 172 (and going forward) did at length follow. For it was necessary that they should go forward, because this their wondering had served to no end of itself, but did rather make them astonied and amazed, than bring them (from their own proceedings) unto God.
Therefore it was, as it were, the foundation of the building which was to come, in that the people was touched with amazedness. For if we pass over the works of God contemptibly or carelessly, we shall never be able to profit by them. Furthermore, this place doth teach us what miracles do work of themselves in men; to wit, that they breed a confused amazed- ness. For although the Lord doth call us straightway unto himself, by showing plainly his goodness and power there, yet such is the weakness of our nature, that we stumble or faint in the midway, until such time as we be holpen by doctrine.
And to those which are afar off. The Gentiles are named in the last place, which were before strangers. For those which refer it unto those Jews which were exiled afar off, (and driven) into far countries, they are greatly deceived. For he speaketh not in this place of the distance of place; but he noteth a difference between the Jews and the Gentiles, that they were first joined to God by reason of the covenant, and so, consequently, became of his family or household; but the Gentiles were banished from his kingdom. Paul useth the same speech in the second chapter to Ephesians, (Ephesians 2:11,) that the Gentiles, which were strangers from the promises, are now drawn near, through Jesus Christ, unto God. Because that Christ (the wall of separation being taken away) hath reconciled both (the Jews and Gentiles) unto the Father, and coming, he hath preached peace unto those which were nigh at hand, and which were afar off. Now we understand Peter's meaning. For to the end he may amplify the grace of Christ, he doth so offer the same unto the Jews, that he saith the Gentiles are also partakers thereof. And therefore he useth this word call, as if he should say: Like as God hath gathered you together into one peculiar people heretofore by his voice, so the same voice shall sound everywhere, that those which are afar off may come and join themselves unto you, when as they shall be called by a new proclamation.
130 "Effugium in allegorico sensu captant," they attempt evasion by giving an allegorical meaning.
88
Acts 2:37-39
? ? ? Acts 2:40-42
? ? Acts 2:40-42
? 40. And with many other words did he testify and exhort, saying, Be ye saved from this froward generation. 41. Those, therefore, which willingly embraced his words were bap- tized: and there were added that day about three thousand souls. 42. And they continued in the apostles' doctrine, and in fellowship, and breaking of bread, and prayers.
? ? ? 40. And with many Although in these things which we have had hitherto, Luke did not recite the words of St Peter, but did only briefly touch the chief points; notwithstanding he telleth us again in this place, that Peter did not use doctrine only, but did add the pricks of exhortations. And he expresseth plainly that tie stood much 131 hereupon. Whereas he saith, that he did exhort and beseech, he noteth therein his earnestness. For it was not so easy a matter for them by and by 132 to take their leave of those errors wherewith they were of late infected, and to shake off the government of the priests whereunto they were accustomed. Therefore it stood him upon to pull them violently out of this mire. The sum was this, that they should beware of that froward generation. For they could not be Christ's unless they would depart from his professed enemies. The priests and scribes were then in great authority, and forasmuch as they did cover themselves under the visor [mask] of the Church, they did deceive the simple, this did hinder and keep back a great many from coming to Christ. Also some might waver, and other some might fall away from the right faith. Therefore Peter plainly declareth that they are a froward generation, howsoever they may boast of the title of the Church. For which cause he commandeth his hearers to separate themselves from them, lest they entangle themselves in their wicked and pestiferous fellowship. Whereas he saith, Be ye saved, he signifieth unto them that they shall surely perish if they couple them- selves with such a plague. And surely experience doth teach us, how miserably those men are tossed to and fro who cannot discern the voice of their pastor from the voice of other men; 133 and again, what an hindrance softness and sluggishness is to a great many, whilst they desire to stand in a doubt. 134 Therefore he commandeth them to depart from the wicked if they will be saved. And this point of doctrine is not to be neglected. For it were not sufficient to have Christ set before us, unless we were also taught to flee those things which do lead us away from him. And it is the duty of a good shepherd to defend his sheep from the wolves. So at this day, to the end we may keep the people in the sincere doctrine of the gospel, we are ever now and then enforced to show and testify how much Papistry
? 131 "Multum institisse. " insisted much.
132 "Protinus," forthwith.
133 "Alienorum," of strangers or aliens.
134 "Medii stare," to hold a middle course, remain undecided.
89
Acts 2:40-42
? differeth from Christianity, and what a hurtful plague it is to be yoked with the unfaithful enemies of Christ. Neither ought Peter to be accused of railing, because he calleth the reverend otthers, who had the government of the Church 135 in their hands at that day, a froward generation For those dangers which may draw the soul unto destruction are to be showed by their names. For men will not beware of poison, unless they know that it is poison.
41. They, therefore, which willingly. Luke showeth more plainly how fruitful this one sermon which Peter made was: to wit, that it gained unto Christ about three thousand men. And therewithal he declareth the nature and force of faith when he saith, that with a prompt and ready 136 mind they embraced his word. Therefore, faith must begin with this readiness and willing desire to obey. And because many do show themselves at the first very willing, who afterward have in themselves no constancy or continuance, lest we should think that it was some sudden pang 137 which by and by fell away, Luke doth also afterward commend their constancy, who (as he said) did willingly embrace this word of the apostles, showing that they were joined unto the disciples, or that they were engrafted into the same body, and that they continued in their doctrine. Therefore we must neither be slow to obey, nor yet swift to leap back; but we must stick fast, and stand stoutly to that doctrine which we did forthwith (without any tarriance [delay]) embrace. Furthermore, this example ought to make us not a little ashamed. For whereas there was a great multitude converted unto Christ with one sermon, an hundred sermons can scarce move a few of us; and whereas Luke saith that they continued, there is scarce one amongst ten that doth show even a mean desire to profit and go forward, yea, rather, the more part doth soon loathe our doctrine. Woe be, therefore, to the sluggishness and lightness of the world!
42. In their doctrine Luke doth not only commend in them the constancy of faith or of godliness, but he saith, also, that they did constantly give themselves to those exercises which serve to the confirmation of faith; to wit, that they studied continually to profit by hearing the apostles; that they gave themselves much to prayer; that they did use fellowship and breaking of bread very much.
As touching prayer and doctrine the sense is plain. Communication or fellowship, and breaking of bread, may be taken diversely. Some think that breaking of bread doth signify the Lord's Supper; other some do think that it signifieth alms; other some that the faithful did banquet together 138 among themselves. Some do think that ? ? ? ? ? ? ? ? , doth signify the celebrating of the Holy Supper; but I do rather agree to those others who think that the same is meant by the breaking of bread. For ? ? ? ? ? ? ? ? , unless it have somewhat added unto it, is
? 135 "Ordinarium Ecclesiae regimen," the ordinary government of the Church.
136 "Ililari," cheerful.
137 "Impetum," impulse.
138 "Communiter," in common.
90
Acts 2:40-42
? never found in this sense; therefore, I do rather refer it unto mutual society and fellowship, unto alms, and unto other duties of brotherly fellowship. And my reason why I would rather have breaking of bread to be understood of the Lord's Supper in this place is this, because Luke doth reckon up those things wherein the public estate of the Church is contained. Yea, he expresseth in this place four marks whereby the true and natural face of the Church may be judged. Do we then seek the true Church of Christ? The image thereof is lively depainted and set forth 139 unto us in this place. And he beginneth with doctrine which is, as it were, the soul of the Church. Neither doth he name all manner of doctrine, but the doctrine of the apostles, that is, that which the Son of God had delivered by their hands. Therefore, wheresoever the pure voice of the gospel doth sound, where men continue in the profession thereof, where they exercise themselves in hearing the same ordinarily that they may profit, without all doubt there is the Church.
Hereby we may easily gather how frivolous the boasting of the Papists is, whilst that they carelessly 140 thunder out with fall mouth the name of the Church; whereas, notwith- standing, they have most filthily corrupted the doctrine of the apostles. For if it be duly ex- amined, we shall find no sound part at all; and in most points they do as much dissent from the same, and have as little agreement therewith as light with darkness. The rule of worship- ping God, which ought to be fetched out of the pure Word of God alone, is only made and patched together 141 amongst the Papists, of the superstitious inventions of men. They have translated unto the merits of works the hope of salvation, which ought to have rested in Christ alone. The invocation of God is altogether polluted with innumerable profane dotings of men. Finally, whatsoever is heard amongst them, it is either a deforming of the apostles' doctrine, or else a clear overthrowing (and destroying) of the same. Therefore, we may as easily refute the foolish arrogancy of the Papists, as they can cloak their dealings with the title of the Church. For this shall be the state, 142 whether they have retained the purity of doctrine, from which they are as far as hell is from heaven. But they are wise enough in that point, because they will have no controversy moved about doctrine. But we, as I have said, may freely contemn that vain visor, [mask,] forasmuch as the Spirit of God doth pronounce that the Church is principally to be (esteemed and) discerned by this mark, if the simplicity or purity of the doctrine delivered by the apostles do flourish (and be of force) in the same.
In fellowship. This member and the last do flow from the first, as fruits or effects. For doctrine is the bond of brotherly fellowship amongst us, and doth also set open unto us the gate unto God, that we may call upon him. And the Supper is added unto doctrine instead
? 139 "Ad vivum depicta," painted to the life.
140 "Secure," confidently.
141 "Conflata est," compounded.
142 "Hic enim erit status," for the state (of the question) shall be.
91
Acts 2:40-42
? of a confirmation. Wherefore, Luke doth not in vain reckon up these four things, when as he will describe unto us the well-ordered state of the Church. And we must endeavor to keep and observe this order, if we will be truly judged to be the Church before God and the angels, and not only to make boast of the name 143 thereof amongst men. It is certain that he speaketh of public prayer. And for this cause it is not sufficient for men to make their prayers at home by themselves, unless they meet altogether to pray; wherein consisteth also the profession of faith.
? ? 143 "Inane. . . nomen," the empty name.
92
Acts 2:43-45
? ? Acts 2:43-45
? 43. And there came fear upon every soul, and many wonders and signs were wrought by the apostles. 44. And all those which believed were joined together, and had all things common. 45. And they sold their possessions and substance, and did part them to all men, as every man had need.
? ? ? 43. And there came. He signifieth unto us that the show and sight of the Church was such, that it made others afraid which did not consent unto [its] doctrine; and that was done for the preserving and furthering of the Church. When there ariseth any seen all men set themselves stoutly against the same; and as novelty is odious, the Jews would never have suffered the Church of Christ to stand one minute of an hour, 144 unless the Lord had re- strained them with fear as with a bridle. Furthermore, Luke noteth the manner of fear, that it was no such fear as bringeth men unto the obedience of Christ, but such as causeth men to stand in a doubt, and so, consequently, doth, as it were, so bind them hand and foot, 145 that they dare not hinder the Lord's work. Like as there be some at this day who will willingly be ignorant of the gospel; or, at least, are so holden 146 with the cares of this world, that they cannot thoroughly join themselves unto Christ; and yet they are not so hard-hearted but that they confess that the truth is on our side; and, therefore, they rest, as it were, in the middle way, neither do they favor the cruelty of the wicked, because they are afraid to strive against God. And whereas he saith, Every soul, he speaketh thus by synecdoche. For it is certain that many did contemn the hand of God, and that other some were stricken with no great fear, but that they did furiously rage together against the Church. 147 But Luke's meaning was this, that there appeared such power of God in the Church, that the people for the most part had not one word to say. 148
And many wonders. This member serveth also to the showing of the cause. For the miracles served to make them afraid, together with other works of God, although this was not the only reason, but one of many, why they were afraid to set themselves against God, who was on that side, as they did gather by the miracles; whence we gather that they are not only profitable for this to bring men to God, 149 but also to make the wicked somewhat
144 "Momentum," moment.
145 "Sed qui suspensos tenet adeoque constrictos," but which keeps them in suspense and restrained.
146 "Impliciti," entangled.
147 "Alios nullo metu fuisse deterritos quin furiose adversus Ecclesiam saevirent," that others were not deterred
by any fear from raging against the Church.
148 "Obmuteceret," stood dumb.
149 "In obsequium Dei," into obedience to God.
93
? Acts 2:43-45
? more gentle, and that they may tame their furiousness. Pharaoh was a man of desperate stubbornness, (Exodus 8:8, etc. 19,) and yet we see how miracles do sometimes pierce his obstinate heart. He forgetteth them by and by; but when the hand of God is heavy upon him, he is compelled through fear to yield. To be brief, Luke teacheth that the Jews were by this means kept back, that the Church, which might easily have been destroyed, might have got up her head. 150 Which thing we have oftentimes tried 151 even in our time. And he doth not only declare that they were bridled with fear, lest they should be so bold as to attempt so much as they lusted to do hurt to the Church, but that they were also humbled with rev- erence to the glory of the gospel.
44. And all Whereas I have translated it joined together, it is word for word in St Luke, Into the same, or into one, which may be expounded of the place; as if he should have said that they were wont to dwell together in one place. Notwithstanding, I had rather understand it of their consent (and agreement;) as he will say in the fourth chapter, "That they had one heart," (Acts 4:32. ) And so he goeth forward orderly, when, as he beginneth with their mind, he addeth afterward their bountifulness, as a fruit proceeding thence. Therefore, he giveth us to understand that they were rightly joined together with brotherly love amongst them- selves, and that they did indeed declare the same, because the rich men did sell their goods that they might help the poor. And this is a singular example of love, and therefore doth Luke record the same, to the end we may know that we must relieve the poverty of our brethren with our plenty.
But this place hath need of a sound exposition, because of fantastical [fanatical] spirits, which do feign a commonalty or participation together of goods, whereby all policy or civil government is taken away; as in this age the Anabaptists have raged, because they thought there was no Church unless all men's goods were put and gathered together, as it were, in one heap, that they might all one with another take thereof. Wherefore, we must in this point beware of two extremes. For many, under color of policy, do keep close and conceal whatsoever they have; they defraud the poor, and they think that they are twice righteous, so they take away no other men's goods. Other some are carried into the contrary error, because they would have all things confused. But what doth Luke? Surely he noteth another order, when he saith that there was choice made in the distribution. If any man object that no man had any thing which was his own, seeing all things were common, we may easily answer. For this community or participation together must be restrained unto the circum- stance which ensueth immediately; to wit, that the poor might be relieved as every man had need. We know the old proverb, "All things are common amongst friends. " When as the scholars of Pythagoras said thus, they did not deny but that every man might govern his
? 150 "Emergeret," might emerge, or raise her head.
151 "Subinde sumus experti," have ever and anon experienced.
94
Acts 2:43-45
? own house privately, neither did they intend to make their own wives common; so this having of things common, whereof Luke speaketh, and which he commendeth, doth not take away household government; which thing shall better appear by the fourth chapter, whereas he nameth two alone which sold their possessions of so many thousands. Whence we gather that which I said even now, that they brought forth and made common their goods in no other respect, save only that they might relieve the present necessity. And the impudency of the monks was ridiculous, who did profess that they did observe the apostles' rule, because they call nothing their own; and yet, nevertheless, they neither sell any thing, neither yet do they pass for any man's poverty; 152 but they stuff their idle bellies with the blood of the poor, neither do they regard any other thing in their having of things common, save only that they may be well filled and daintily, although all the whole world be hungry. Wherein, then, are they like to the first disciples, with whom they will be thought to be able to compare? 153
? ? 152 "Nec solliciti sunt si quisquam egeat," nor are solicitous if any man want.
153 "Quorum aemuli haberi volunt," whose rivals they would be thought.
95
Acts 2:46-47
? ? Acts 2:46-47
? 46. And continuing daily with one accord in the temple, and breaking bread from house to house, they did eat their meat with gladness, and singleness of heart, 47.
Praising God, and having favor with all the people. And the Lord added daily unto the congregation those which should be saved.
? ? ? 46. Continuing in the temple We must note that they did frequent the temple for this cause, because there was more opportunity and occasion offered there to further the gospel. Neither were they drawn with the holiness of the place, seeing they knew that the shadows of the law were ceased; neither meant they to draw others by their example to have the temple in any such reverence; 154 but because there was there great concourse of people, who having laid aside their private cares, wherewith they had been drawn away elsewhere, 155 did seek the Lord; they were continually in the temple, that they might gain such unto Christ. There might be another reason which might induce them hereunto, that they might have a mutual conference and imparting of doctrine amongst themselves, which they could not have done so conveniently in a private house, especially seeing they were so, many.
Breaking bread from house to house. Luke signifieth unto us, that they did not only show some token of true godliness publicly, but that the course and tenor of their private life was alone in that respect. For whereas some do think that in this place, by breaking of bread is meant the Holy Supper, it seemeth to me that Luke meant no such thing. He signifieth, therefore, unto us, that they used to eat together, and that thriftily. 156 For those which make sumptuous banquets do not eat their meat together so familiarly. Again, Luke addeth, in singleness of heart; which is also a token of temperance. In sum, his meaning is to declare, that their manner of living was brotherly and sober. Some do join simplicity and gladness with the praise of God; and both texts may well be allowed. 157 But because there can be no singleness of heart in praising God, unless the stone be also in all parts of the life, therefore it is certain, that there is mention made thereof in this sense, that the faithful did always use the same in all places. 158 And we must also note the circumstance of time, that, being en- vironed and beset with many dangers, they were merry and joyful. The knowledge of God's love toward us, and the hope of his protection, do bring us this goodness with them, that we praise God with quiet minds, whatsoever the world doth threaten. And as Luke spoke a
154 "Ad templi cultum," to worship the temple.
155 "Quibus alibi magis distracti fuissent," with which elsewhere they might have been more distracted.
156 "Frugaliter," frugally.
157 "Et probabilis est uterque contextus," and the context makes this probable.
158 "Eam ubique coluerunt," did cultivate it everywhere.
96
? little before of the public estate of the Church, so he declareth now what form and manner of life the faithful did use; that we may learn by their example a thrifty fellowship in our manner of living, and in all our whole life to embrace singleness, to enjoy the spiritual joy, and to exercise ourselves in the praises of God. Furthermore, the singleness of heart reacheth far; but if you join it in this place with breaking of bread, it shall signify as much as sincere love, where one man dealeth plainly with another, neither doth any man craftily hunt after his own profit. Yet had I rather set the same against that carefulness, wherewith worldly men 159 do too much torment themselves. For when as we do not cast our care upon the Lord, this reward hangeth over our heads, that we tremble and quake even when we take our rest.
47. Having favor. This is the fruit of an innocent life, to find favor even amongst strangers. And yet we need not to doubt of this, but that they were hated of many. But al- though he speak generally of the people, yet he meaneth that part alone which was sound, neither yet infected with any poison of hatred; he signifieth briefly, that the faithful did so behave themselves, that the people did full well like of them for their innocency of life. 160
The Lord added daily. He showeth in these words that their diligence was not without profit; they studied so much as in them lay to gather into the Lord's sheepfold those which wandered and went astray. He saith that their labor bestowed herein was not lost; because the Lord did increase his Church daily. And surely, whereas the Church is rather diminished than increased, that is to be imputed to our slothfulness, or rather forwardness. 161 And al- though they did all of them stoutly labor to increase the kingdom of Christ, yet Luke ascribeth 162 this honor to God alone, that he brought strangers into the Church. And surely this is his own proper work. For the ministers do no good by planting or watering, unless he make their labor effectual by the power of his Spirit, (1 Corinthians 3. ) Furthermore, we must note that he saith, that those were gathered unto the Church which should be saved. For he teacheth that this is the means to attain salvation, if we be incorporate into the Church. For like as there is no remission of sins, so neither is there any hope of salvation. 163 Furthermore, this is an excellent comfort for all the godly, that they were received into the Church that they might be saved; as the Gospel is called the power of God unto salvation to all that believe, (Romans 1:16. ) Now, forasmuch as God doth gather only a part, or a certain number, this grace is restrained unto election, that it may be the first cause of our salvation.
Acts 2:46-47
? ? ? ? 159 "Providi homines," the provident, or over careful.
160 "Populo grati atque probati essent," that they were agreeable to, and approved by, the people.
161 "Praxitati," wickedness.
162 "Vendicat," claimeth.
163 "Extra eam," out of it, (the Church,) omitted.
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CHAPTER 3
Chapter 3
? 98
Acts 3:1-11
? ? Acts 3:1-11
? 1. Now, [or almost at that time,] Peter and John went up together into the temple, about the ninth hour of prayer. 2. Furthermore, a certain man, which was lame from his mother's womb, was carried; whom they laid daily at the gate of the temple which is called Beautiful, that he might ask alms of those which entered into the temple. 3. When he saw Peter and John draw near to the temple, he asked an alms. 4. And Peter, beholding him earnestly with John, said, Look on us. 5. And he gave heed unto them, thinking that he should receive somewhat of them. 6. And Peter said, Silver and gold have I none; but such as I have, give I thee: In the name of Jesus Christ of Nazareth, arise and walk. 7. And when he had taken him by the right hand, he lifted him up, and immediately his feet and ankle-bones received strength. 8. And leaping up he stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9. And all the people saw him walking, and praising God. 10. And they knew him, that it was he which was wont to sit for the alms at the Beautiful gate of the temple. And they were filled with wondering, and were astonied at that thing which was come unto him. 11. Moreover, when the lame man which was healed held Peter and John, all the people ran amazed unto them, into the Porch which is called Solomon's.
? ? ? 1. We saw before that many signs were showed by the hands of the apostles; now Luke reciteth one of many for example's sake, after his common custom; namely, that a lame man, which was lame of his feet from his mother's womb, was perfectly restored to his limbs. And he doth diligently gather all the circumstances which serve to set forth the miracle. If it had been that his legs had been out of joint, or if it had been some disease coming by some casualty, it might have been the more easily cured. But the default of nature 164 could not have been so easily redressed. When as he saith that he was carried, we gather thereby that it was no light halting, but that this man did lie as if his legs had been dead. Forasmuch as he was wont daily to ask alms, hereby all the people might the better know him. In that being healed, he walked in the temple at the time of prayer, this served to spread abroad the fame of the miracle. Furthermore, this doth not a little set forth the same, that being lifted up and set upon his feet, he leapeth up therewithal, and walketh joyfully.
Went up together Because these words, ? ? ? ? ? ? ? ? ? , doth no more signify place than time, this latter sense seemeth better to agree with the text of Peter, yet, because it is of no great importance, I leave it indifferent. That it is called the ninth hour of prayer, when as the day began to draw towards night. 165 For seeing the day from the rising of the sun unto
? 164 "Naturae autem vitium," but a natural defect.
165 "Ad vesperum," towards evening.
99
Acts 3:1-11
? the going down thereof had twelve hours, as I have said elsewhere, all that time was divided into four parts. So that by the ninth is meant the last portion of the day; as the first hour did continue unto the third, the third unto the sixth, the sixth unto the ninth. Hence may we gather, by a probable conjecture, that that hour was appointed for the evening sacrifice. Furthermore, if any man ask, whether the apostles went up into the temple that they might pray according to the rite of the law, I do not think that that is a thing so likely to be true, as that they might have better opportunity to spread abroad the gospel. And if any man will abuse this place, as if it were lawful for us to use and take up superstitious worshippings, whilst that we are conversant amongst the ignorant and weak, his reason shall be frivolous. The Lord appointed that the Jews should offer sacrifice morning and evening, (Exodus 29:41. ) By this exercise were they taught to begin and end the day with calling upon the name of God, and with worshipping him, 166 (Numbers 28:2. ) Therefore Peter and John might freely come into the temple, which was consecrated to God; neither did they pollute themselves, seeing they called upon the God of Israel, that they might thereby declare their godliness. First, in that the Lord would have the older people to observe the appointed hours, 167 we gather thereby that the Church cannot be without certain discipline. And even at this day, were it profitable for us to have such meetings daily, unless our too [too] much sluggishness did let us. And whereas the apostles go up at that hour, hereby we gather that we must foreslow [neglect] no opportunity that is offered us for the furtherance of the gospel.
3. He asketh an alms. We see how God restored this lame man to his limbs contrary to his expectation. Because he thought that his disease was incurable, he was only careful for maintenance. That is given him which he durst never have asked. In like sort God doth of- tentimes prevent us, neither doth he stay until he be provoked. 168 And hence can we not gather any occasion of slothfulness, as if the Lord did therefore meet us of his own accord, that being idle and slothful we may suffer the Lord to do good unto us. For we are com- manded to pray, and therefore let us not foreslow [neglect] our duty. 169 But, first of all, under the person of the lame man, we have set before us an example of a man that is not yet illuminated by faith, that he may know how to pray aright. Such doth God prevent, as it is needful, even of his own accord. Therefore, when as he restoreth our souls not only to health, but also to life, he himself is to himself the cause hereof. For this is the beginning of our calling, that he may make those things to be which are not; that he may show himself unto those who seek not after him, (Romans 4:17. ) Furthermore, howsoever we be already taught by faith to pray unto God, yet, because we do not always feel our miseries, it cometh
? 166 "Ab invocatione et cultu Dei," with invocation and worship of God.
167 "Statas horas," stated hours.
168 "A nobis povocetur," until he is urged by us.
169 "Partes nostras non omittamus," let us not omit our part.
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? not into our mind to seek for remedy; therefore the Lord bringeth the same freely and un- looked for. Finally, howsoever we be bent to pray, yet doth he exceed our hope and petitions with his goodness.
4. Look upon us. Peter doth not thus speak before he be certain of the purpose and intent of God. And surely in these words he commandeth him to hope for some singular and un- wonted benefit; yet here may a question be moved, whether they had power to work miracles so often as they would? I answer, that they were ministers of God's power in such sort, that they did attempt nothing of their own will or proper motion, but the Lord wrought by them, when he knew that it was expedient it should be so. Hereby it came to pass that they healed one and not all. Therefore, as in other things, they had the Spirit of God to be their guide and director, so also in this point. Therefore, before such time as Peter commandeth the lame man to arise, he did east and fasten his eyes upon him; this steadfast looking upon him was not without some peculiar motion of the Spirit. Hereby it cometh to pass that he speaketh so surely (and safely, without all fear) of the miracle. Furthermore, he meant by this word to provoke the lame man to receive the grace of God; yet doth he look for nothing but for an alms.
6. Silver and gold. Peter doth truly excuse himself, that he doth want that help which the lame man did require. And therefore doth he declare, that if he were able to relieve his poverty he would willingly do it; like as every man ought to consider with himself what the Lord hath given him, that he may therewith help his neighbors. For what store soever God giveth to every man, he will have the same to be an instrument and help to exercise love. Therefore he saith, that he giveth that which he hath. This was at the first a trick of mockage, 170 in that Peter beginneth to speak of his poverty, after that he had brought the lame man into a rare hope, as if he meant to mock a gaping crow; but he comforteth him immediately, to the end the miracle might be had in greater estimation by the comparison. That is horrible wickedness, in that the Pope, when as he is created, doth most unshamefastly [shamelessly] abuse this place, making thereof a comical, or rather a scoffing play. There be two cells, or places made of stone, in the one whereof when he sitteth, and the people ask an alms, using these words of Peter, he casteth abroad crosses in the air with his fingers. When he is brought into the next tell, or place, he hath bags full of money. Then his angels cry unto him,
"He hath dispersed, he hath given to the poor," (Psalm 112:9. )
I have made mention hereof, to the end all men may see that Satan doth questionless reign there, where they do so manifestly mock the sacred Word of God. And to the end I may return unto the former sentence, it is evident enough that Peter was instructed by a certain and sure revelation, when as he saith that he hath the gift of healing.
? 170 "Principio quidem erat hoc clusorium," at first, indeed, this was illusory.
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? In the name of Jesus. He saith that this is the work and benefit of Christ, that he restoreth to the cripple the use of his feet, for name is taken for power and empire, or government. Neither must we dream that there is any magical force in the sounding or pronouncing of the word, as the Jews do dote about the word Jehovah. To be short, Peter meant to declare that he was nothing but a minister, and that Christ was the author of the miracle. For this ought to have been, and was his care, that Christ might be made known unto the world, and that his name might be sanctified. But why doth he give Christ this epithet, or title, of Naz- areth? I leave to other men their own judgment; but I think thus: Forasmuch as Christ was thus called in contempt, Peter meant of set purpose to express that that Jesus of Nazareth whom they had crucified, and whose name was despised and without glory amongst the Jews, and was to the most of them detestable, was nevertheless the Messias promised of God, and that all power was given unto him of the rather; as Paul saith, that he preacheth Christ and him crucified, (1 Corinthians 2:2. )
Arise and walk. This might seem to be a very ridiculous thing. For the cripple might have readily objected, Why hast thou not first given me legs and feet? For this is a plain mock, when as thou biddest a man without feet to go. But he believed Peter's words; and he, which was at the first so slow, doth now with a ready and joyful mind embrace God's benefit. Whereby appeareth both the force of the word, and also the fruit of faith. The force of the word is double, both in that the cripple is so touched that he doth forthwith obey without delay; and in that it giveth strength to his dead members, and doth, after a sort, renew the man. And faith also hath her reward, in that the cripple obeyeth him which commandeth him to rise not in vain. Therefore we see how God worketh by his Word, to wit, when he giveth success to the preaching thereof, that it may pierce into the minds of men; secondly, when he giveth those things with his hand which are promised there. Moreover, he suffereth not faith to be void, but she doth indeed truly enjoy all those good things which she looketh for, and which are offered unto her in the same Word. And we must remember that which I have already said, that we have in this history a type 171 or figure of our spiritual restoring; namely, that as the Word, laid hold on by faith, did restore the cripple to his limbs, so the Lord pierceth into our souls by the Word, that he may restore the same. And, first of all, he speaketh by man's mouth, and pricketh us forward by the obedience of faith; that done, he moveth our hearts inwardly by his Spirit, that the Word may take lively root in us; finally, he reacheth out his hand, and by all means he finisheth his work in us. We gather out of Matthew that miracles must be thus handled.
9. And all the people saw. He beginneth now to declare the fruit of the miracle, to wit, that the cripple began to show his thankfulness by praising God, and that all the people were brought into great wondering. And here is a double fruit. For he which was healed doth
? 171 "Universalem typum," universal type.
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? acknowledge and set forth the benefit of God; on the other side, the people is moved, and the fame is spread abroad, many come to see it. And whereas Luke saith that they were filled with wondering, it doth only declare a preparation, which a more full proceeding 172 (and going forward) did at length follow. For it was necessary that they should go forward, because this their wondering had served to no end of itself, but did rather make them astonied and amazed, than bring them (from their own proceedings) unto God.
Therefore it was, as it were, the foundation of the building which was to come, in that the people was touched with amazedness. For if we pass over the works of God contemptibly or carelessly, we shall never be able to profit by them. Furthermore, this place doth teach us what miracles do work of themselves in men; to wit, that they breed a confused amazed- ness. For although the Lord doth call us straightway unto himself, by showing plainly his goodness and power there, yet such is the weakness of our nature, that we stumble or faint in the midway, until such time as we be holpen by doctrine.
