UPON
THE ACTS OF THE APOSTLES.
To the intent that all godly men may, with more diligence, read this history, and also be more desirous thereof, it shall not be without profit briefly to note what commodity they shall reap thereby.
This is the chiefest praise that a profane history hath, namely, that it is the mistress of life. If that narration of famous deeds, which only teacheth men what they ought to follow, or what they ought to eschew, in their common actions, deserve such a title, of how great praise are the divine histories worthy, which do not only frame the outward life of man that he may win praise by virtue, but also (which is more) which declare unto us that God, from the beginning, hath had a special regard always of his Church, (and faithful congregation,) that he hath been always a most just revenger of all wrongs done unto those that have betaken themselves unto his tuition, and have committed themselves unto his custody; that he hath showed himself favorable and merciful unto most miserable and wretched sinners; and, lastly, by teaching us faith, raised us high above the heavens. I say nothing of this, that they do everywhere set forth the providence of God, that they distinguish the true worship of God from the false, and never err in the difference of vice and virtue; although I omit now also those worthy praises which used most commonly to be attributed unto the sacred histories, intending only shortly to touch those which are proper to this book which we have taken in hand.
Those things which Luke setteth before us in this place to be learned are not only great, but also of rare profit; for, first, in that he showeth that the Spirit of God was sent unto the apostles, he doth not only prove that Christ was faithful (and true) in keeping his promise made unto his apostles; but also he certifieth us, that he is always mindful of his, and a perpetual governor of his Church, because the Holy Spirit did descend from heaven to this end; whereby we learn that the distance of place doth no whit hinder Christ from being present with those that be his at all times. Now, here is most lively painted out the beginning of Christ’s kingdom, and as it were the renewing of the world; for although the Son of God had gathered together, by his preaching, a certain Church, before such time as he departed out of the world, yet, nevertheless, that was the best form of the Church which began then, when as the apostles, having new power given them from above, began to preach that that only Shepherd did both die and also rise again, that through his conduct all those which were dispersed, far and wide, (upon the face of the whole earth,) might be gathered unto one sheepfold. Here is, therefore, set down both the beginning and also the increasing of the Church of Christ after his ascension, whereby he was declared to be King both of heaven and earth.
Furthermore, therein appeareth, as well the marvelous power of Christ, as the great force and efficacy of the gospel itself; for in that Christ, by a sort of simple souls, (and of no reputation amongst men,) being indued also with no eloquence at all, hath subdued the whole world so easily, by the only voice of the gospel, whereas, notwithstanding Satan did resist him with so many lets, he hath showed a most manifest token of his divine power and might therein. And also, we see in the same the incredible force of the gospel, that it did not only come forth and show itself, although the whole world did say nay, but also with great glory and majesty, make all that which did seem stubborn to be obedient unto Christ. Therefore, these few and simple creatures did more prevail against the troublesome tumults of the world, with the base and simple sound of their mouth, than if God should openly have thrown down lightnings from heaven. And, on the other side, the Spirit of God teacheth us, that the kingdom of Christ beginneth never sooner to flourish, but by and by Satan opposeth himself most furiously against the same, and useth all his engines either utterly to overthrow or sore to shake the same. Neither are we only taught, that Satan doth resist Christ as an enemy, but also that the whole world doth furiously rage together against him, that he may not reign over them. Yea, furthermore, that is to be set down as a thing most certain, that wicked men, whilst they do so rage against the gospel, do both fight under Satan’s banner, and are pricked forward by him into so blind fury. Hereupon do arise so many uproars, so many plaguy conspiracies, so many devilish endeavors of the reprobate to overthrow the gospel, (and to hinder the free passage of the same,) which Luke setteth down almost in every place.
Lastly, like as the apostles have indeed tried, that the doctrine of the gospel is a fire and a sword, so may we learn by their experience that it will always come to pass, not only by the obstinate malice of Satan, but also by the fatal stubbornness of men, that the gospel shall suffer many conflicts, and that thereby many tumults shall be raised. But, on the other side, he declareth that the apostles, (with a stout stomach,) with a lively courage and invincible violentness [force] of mind, did, notwithstanding, execute the office which they knew was enjoined them by God; and also, what innumerable troubles they suffered with great perseverance, what wearisomeness they passed over, how patiently they sustained most cruel persecution; and, lastly, how meekly they suffered reproach, sorrow, and calamity of all sorts. And we must learn patience by such examples, seeing the Son of God hath pronounced that the cross and tribulation shall always accompany his gospel; we must not pamper and cherish ourselves with a vain hope, as though the state and condition of the Church should be quiet (prosperous) and flourishing here upon earth. Let us, therefore, address ourselves to suffer the like things. And that is added as no small comfort for us, that as God hath marvelously delivered his Church in times past, being afflicted and oppressed so many ways, so he will at this day be present with us also. For, surely, seeing that in this book is declared how that God, by his mighty hand and outstretched arm alone, doth continually defend his Church, being amidst continual deaths: God himself, by this means, setteth before our eyes his continual providence in procuring the safety thereof.
Furthermore, here are set down certain sermons of the apostles which intreat in such sort of the great mercies of God, of the grace of Christ, of the hope of blessed immortality, of the calling upon God, of repentance and the fear of God, and also of other principal points of Christian doctrine, that we need not seek the whole sum of godliness anywhere else.: But that I may now omit the declaration of sound and pure doctrine, — if that be a thing most needful to be known, namely, to understand how the Church of Christ first began; how the apostles began to preach the gospel; what success they had in the same; what cruel combats they suffered; how manfully they passed through so many lets and impediments; how courageously they triumphed over all the pride of the world under the reproach of the cross; how wonderfully God was present with them: then must we highly esteem of this book, which, unless it were extant, the knowledge of so great things should either be quite buried, or greatly obscured, or wrapped in divers doubts. For we see that Satan used all his engines, that he might so bring to pass, that never any of the acts of the apostles might come to light, but such only as were mixed with lies; to the end he might bring into suspicion what thing soever was spoken of them, and so by that means might pluck out of the minds of the godly all the remembrance of that age. For he always raised up, either doting fools or crafty flouters, that they might spread abroad a sort of filthy fables under the names of other men; the blockishness whereof did much discredit even the true histories.
So in those books of Peter and Paul, which are reigned to be of Linus his doing, are contained such a sort of stinking trifles, that they cause the wicked to laugh at them, and the godly to loathe them. So that reigned disputation of Peter with Simon Magus is so ridiculous, that it doth discredit the name of a Christian. The same opinion must we have of all that mingle-mangle, which is set before the Recognitions and Councils of Clement, and recited of Gratianus in his Fragments. They beguile the unskillful under color of ancient names; the wicked boast of those as of oracles, no less boldly than impudently, when as, indeed, they are filthy toys. Satan did use such liberty to lie, that we might have no certain thing left us after Christ’s ascension. So that unless this work of Luke were extant, it might seem that Christ being taken up into heaven, left no fruit of his death or resurrection upon earth. For all should have vanished away with his body. We should not know that Christ was so received into his celestial glory, that, nevertheless, he beareth rule in all the world; we should not know that the gospel was published by the apostles, and so came from them unto us, though by the means of others; we should not know that they were inspired by the Holy Ghost, lest they should teach anything but that which was divine, to the end our faith might be grounded only upon the infallible verity of God. Last of all, we should not know that that prophecy of Esaias was fulfilled, wherein he foretold that the law should come out of Sion, and the Word of the Lord out of Jerusalem.
Seeing this book proceeding, no doubt, from the Spirit of God, taketh from us all doubting of these things, we must count the same as a great treasure, as I have said before not without cause, and now again confirm the same.
Chapter 1
COMMENTARY
UPON
THE ACTS OF THE APOSTLES.
Acts 1:1-2
Acts 1:1-2 1. The former speech truly have we had, O Theophilus, of all things which Jesus began to do and teach, 2. Even until that day, wherein, after he had given commandment by the Holy Ghost to the apostles, which he had chosen, he was taken up.
That he may pass over unto those things which followed the ascension of Christ, he briefly gathereth the sum of all those which before he had handled in the former book, that he may annex this thereunto. And he briefly setteth down this description of the history of the gospel, that it is a narration of those things which Christ did and said so long as he was conversant upon earth. Furthermore, whereas they interpret this commonly, that there was first in Christ purity of life, before such time as he began to preach, it maketh nothing unto Luke’s mind. Truth it is, that the manners of a good and godly teacher ought so to be framed, that he speak first with his life, then with his tongue, otherwise he should differ nothing from a stage-player. But Luke hath respect rather unto that which he had said about the end of his gospel, (Luke 24:19,) namely, that Christ was a prophet mighty in deed and word, that is, such a one as did excel no less in deeds than in words; although there be but small difference betwixt these two places. For the mightiness of works which is commended there doth belong unto his miracles, but this, to do, doth reach further in my opinion, namely, that under the same are comprehended all the famous acts which were proper unto his ministry, wherein his death and resurrection are the chiefest. For the office of the Messias did not only consist in doctrine, but it was also behoveful that he should make peace between God and man, that he should be a Redeemer of the people, a restorer of the kingdom, and an author of everlasting felicity. All these things, I say, as they were promised of the Messias, so were they looked for at his hands.
Now we see that the sum of the gospel consisteth of these two parts, namely, of the doctrine of Christ, and of his acts; forasmuch as he did not only bring unto men that embassage which was given him in charge of his Father, but also performed all things that could be required of the Messias. He began his kingdom, he pacified God with his sacrifice, he purged man’s sins with his own precious blood, he subdued death and the devil, he restored us unto true liberty, he purchased righteousness and life for us. And to the end that whatsoever he either did or said might be certain, he proved himself by miracles to be the Son of God. So that this word, to do, is extended unto his miracles also; but it must not be restrained only unto the same. Here must we note, that those which have only the bare knowledge of the history have not the gospel; unless the knowledge of the doctrine which maketh manifest the fruits of the acts of Christ be adjoined thereunto. For this is a holy knot which no man may dissolve. Therefore, whensoever mention is made of the doctrine of Christ, let us learn to adjoin thereunto his works, as seals whereby the truth thereof is established and confirmed, and the effect declared. Furthermore, that we may reap commodity by his death and resurrection, and also that miracles may have their use, we must always have respect unto him that speaketh. For this is the true rule of Christianity.
1. Of all things which he began I do not greatly mislike the interpretation which some give of this place that Luke said rather of all than all; because it is possible in some measure to intreat of the works and doctrine of Christ, but to set down the whole course, that the narration may be perfect, were a matter of great weight. Like as John doth declare that the world could not contain the books, (John 21:25.) That is also to be noted that Luke saith, that he began his history at the beginning of the works of Christ. But so soon as he hath declared the nativity of Christ, he passeth over unto the twelfth year of his age (Luke 2:42;) and after he had briefly spoken of his disputation had in the temple with the doctors, passing over eighteen years without speaking any thing of them, he entereth [on] the just narration of the works of Christ. It is, therefore, manifest that those works and sayings only which make any thing unto the sum of our salvation are noted in this place. For, after that Christ came abroad into the world clothed with our flesh, he lived privately at home until he was thirty years of age, at which time his Father put upon him another manner of person. God would have him to lead the former part of his life obscurely, to this end, that the knowledge of these things might be more excellent which do edify our faith.
The former speech. It seemed good to me to translate this on this wise, because λογον ποιεισθὰι, is the same with the Grecians, which verba facere, or to speak, is with the Latins, as Budaeus doth note. And we must understand the contrariety of the second part, which he taketh in hand, that we may know that the evangelist determined with himself afresh to write, having new matter whereupon to write.
2 Even until that day. Therefore, the ascension of Christ is the end of the history of the gospel. For he hath ascended, saith Paul, that he might fulfill all things, (Ephesians 4:10.) Our faith gathereth other fruit thereby; but it shall be sufficient to note in this place, that our redemption was fully complete and finished then when Christ did ascend unto his Father; and, therefore, that Luke did fully perform his duty in this narration, as touching the doctrine and works of Christ. And he is said to be taken up, that we may know that he is truly departed out of this world, lest we should consent unto their dotings who think that in his ascension there was no alteration of place made.
Commandment by the Holy Ghost Luke showeth in these words, that Christ did not so depart out of the world that he did no longer care for us; for in that he hath ordained a perpetual government in his Church, he thereby declareth that he had a care to provide for our salvation; yea, he hath promised that he will be present with his to the end, (Matthew 28:20,) like as, indeed, he is always present by his ministers. Luke, therefore, doth show unto us, that Christ did no sooner depart hence, but straightway he provided for the government of his Church; whence we may gather that he is careful for our salvation. And this his providence hath Paul plainly noted in the place lately cited, when he saith, That he hath fulfilled all things, making some apostles, some evangelists, some pastors, etc. But these commandments, which the evangelist saith Christ gave unto his disciples, do I interpret of the preaching of the gospel; like as ambassadors use to be instructed with certain precepts before they go of their embassage, lest they should rashly attempt any thing contrary to his will and mind that sendeth them. And all this is spoken in commendation of that doctrine which the apostles taught. The which that it may appear more manifestly, every thing is to be marked in order as it lieth. First of all, he saith they were elect and chosen of Christ, that we may be certain of their calling unto that function. Neither doth he in this place set God’s election against man’s merits, but only affirmeth that they were raised up by God, and that they did not rashly take upon them this function. That is true, indeed, that they were freely chosen; but now have we to inquire what is Luke’s drift in this place. I say that he hath respect unto nothing else, but that we may be certain of the calling of the apostles, that we may learn not to have respect unto men, but unto the Son of God, the author thereof, because this must always be a maxim in the Church, that no man usurp any honor. Secondly, he saith, that they were instructed of Christ what they should do. As if he should say, that they uttered not their own inventions, but they delivered that sincerely and faithfully which was enjoined them by their heavenly Master. And to the end that that which Christ taught them might be the more reverenced, he addeth this, that this was done by the direction of the Holy Ghost. Not because the Son of God had any need to be guided by any other, who is eternal wisdom, but because he was also man, lest any man should think that he did deliver those things unto his disciples which he delivered by man’s wit and reason, he calleth us back expressly unto the divine authority. Like as the Lord himself doth so often affirm, that he taught nothing but that which he had received of his Father; and therefore he saith, that his doctrine was not his own. Therefore, he signifieth that in the preaching of the gospel there is nothing which issueth from man’s brain, but that it is the divine ordinance of the Spirit, whereunto the whole world must be subject.