Acts 1:23-26 23. Then they presented two, Joseph, whose sirname was Barsabas, which was called Justus, and Matthias. 24. And when they had prayed, they said, Thou, Lord, which knowest the hearts of men, show whether of these two thou hast chosen, 25. That he may take the room of this ministry and apostleship, from which Judas is fallen, that he might go unto his place. 26. And they gave in their lots, and the lot fell upon Matthias; and he was by common consent counted with the eleven apostles.
23. They were to choose one only into the room of Judas; they present two. Here may a question be asked, Why they were not contented with one only? Was it because they were so like, that they could not discern whether was more fit? This truly had been no sufficient reason why they should suffer it to be decided by lots. And also it seemeth that Joseph was of greater estimation otherwise; or was it because they were diversely affectioned? But this seemeth scarce probable, neither is this to be admitted as true, because of that most excellent testimony which Luke did give a little before of their unity and agreement. Lastly, It had been very absurd for them to have polluted the election of the apostle with such strife and contention. But for this cause did they use the casting of lots, that it might be known that Matthias was not only chosen by the voices of men, but also that he was made by the determination and judgment of God.
For there was this difference between the apostles and the pastors, that the pastors were chosen simply by the Church, the apostles were called of God. In which respect Paul, in the preface of his Epistle to the Galatians, (Galatians 1:2,) doth profess himself to be an apostle, “neither of men, neither made by man.” Therefore, like as the dignity of this function was excellent, so was it meet that in the choosing of Matthias, the chief judgment should be left unto God, howsoever men did their duty. Christ by his own mouth did appoint the rest; therefore, if Matthias had been chosen only by man to be one of them, he should have had less authority than they. This was very orderly done, that the disciples should present unto God those whom they thought to be the best; and he should choose to himself whom he knew to be most fit, so that God, by the fall of the lot, doth pronounce that he did allow of the apostleship of Matthias. But the apostles might seem to have dealt very rashly and disorderly, which laid so great and weighty a matter upon a lot; for what certainty could they gather thereby? I answer, that they did it only as they were moved thereunto by the Holy Spirit; for although Luke doth not express this, yet, because he will not accuse the disciples of rashness, but rather doth show that this election was lawful and approved of God; I say, therefore, that they went this way to work, being moved by the Spirit, like as they were directed in all the action by the same Spirit. But why do they not pray that God would choose whom he would out of the whole multitude? Why do they restrain his judgment unto two? Is not this to rob God of his liberty, when as they tie him, and, as it were, make him subject unto their voices and consents? But whosoever shall quietly ponder the matter shall plainly perceive, by the drift of Luke, that the disciples durst do nothing but that which they knew was their duty to do, and was commanded them by the Lord. As for the contentious, let them go shake their ears.
24. In praying, they said. Word for word it is, Having prayed, they said; but there is no obscurity in the sense, because his meaning was to speak as followeth, that they prayed; and yet he doth not reckon up all the words, being content briefly to show the sum. Therefore, although they were both of honest conversation, yea, although they did excel in holiness and other virtues, yet because the integrity of the heart, whereof God is the alone knower and judge, is the chief, the disciples pray that God would bring that to light which was hidden from men. The same ought to be required even at this day in choosing pastors; for howsoever we are not to appoint two for one, yet because we may oftentimes be deceived, and the discerning of spirits cometh of the Lord, we must always pray unto God, that he will show unto us what men he will have to be ministers, that he may direct and govern our purposes. Here we may also gather what great regard we must have of integrity and innocency in choosing pastors, without which both learning and eloquence, and what excellency soever can be invented, are as nothing.
25. Of the ministry and apostleship. Because the word ministry was base, he addeth apostleship, wherein there is greater dignity; although the sense shall be more plain if you expound it, “the ministry of the apostleship.” For the figure hypallage is common in the Scriptures. Assuredly Luke meant to join with the burden the excellency of the office, that it might have the greater reverence and authority; and yet this was his intent also, to declare that the apostles are called unto a painful function.
26. They gave in their lots We will not, in this place, make any long disputation about lots. Those men who think it to be wickedness to cast lots at all, offend partly through ignorance, and partly they understand not the force of this word. There is nothing which men do not corrupt with their boldness and vanity, whereby it is come to pass that they have brought lots into great abuse and superstition. For that divination or conjecture which is made by lots is altogether devilish. But when magistrates divide provinces among them, and brethren their inheritance, it is a thing lawful. Which thing Solomon doth plainly testify, when he maketh God the governor of the event.
“The lots (saith he) are cast into the bosom, and the judgment of them cometh forth from the Lord,” (Proverbs 16:33.)
This ordinance or custom is no more corrupt and depraved by corruption, than the corrupt vanity of the Chaldeans doth corrupt true and natural astrology. Whilst the Chaldeans go about, with the name of astrology, to cloak and color their wicked curiosity, they defame a science both profitable and praiseworthy. The same do those which tell men their destinies (as they call them) by casting lots; but it is our duty to discern the lawful use from the corruption. He saith the lots were given, that being put into a pot, or one of their laps, they might afterwards be drawn out. And here we must also note that this word lot is diversely taken in this place; for when he said before that Judas had obtained a lot of the ministry, his meaning was, (according to the common custom of the Scripture,) that he had a portion given him of the Lord. He speaketh afterwards properly, and without any figure of a lot, yet is it likely, forasmuch as the word גראל, (goral) is commonly used by the Hebrews for both things, that Peter meant to allude unto that which they were about to do, and that Luke had respect unto the self-same thing.
The lot fell upon Matthias. It came to pass as no man would have looked for; for we may gather by that which goeth before, that there was not so great account made of Matthias as of the other; for, besides that Luke gave him the former place, the two sirnames which Barsabas had do show that he was in great estimation. He was called Barsabas, (that is, the son of an oath, or of rest,) of the thing itself, as if he were some mirror, either of faithfulness and innocency, or of a quiet and modest nature. The other sirname did import singular honesty. This man, therefore, in men’s judgment, was the former, [superior;] but God did prefer Matthias before him. Whereby we are taught that we must not glory if we be extolled unto the skies in the opinion of men, and if by their voices and consents we be judged to be most excellent men; but we must rather have regard of this, to approve ourselves unto God, who alone is the most lawful and just judge, by whose sentence and judgment we stand or fall. And we may oftentimes mark this also, that God passeth over him which is the chiefest in the sight of men, that he may throw down all pride which is in man. In that he addeth, that he was reckoned amongst the rest, he wipeth away all sinister note of rashness from the casting of lots, because the Church did embrace him as chosen by God on whom the lot fell.
Acts 2:1-4
Acts 2:1-4 1. And when the day of Pentecost was fulfilled, they were all with one accord gathered together: 2. And there was made from heaven suddenly a sound, as it were when a violent wind breaketh in, and it filled all the house where they sat: 3. And they saw cloven tongues, as it were of fire, and it sat upon every one of them. 4. And they were all filled with the Holy Ghost, and they began to speak with strange tongues, even as the Spirit gave them to speak.
1. And when. To be fulfilled is taken in this place for to come. For Luke beareth record again of their perseverance, when he saith that they stood all in one place until the time which was set them. Hereunto serveth the adverb, with one accord Furthermore, we have before declared why the Lord did defer the sending of his Spirit a whole month and a half. But the question is, why he sent him upon that day chiefly. I will not refute that high and subtle interpretation of Augustine, that like as the law was given to the old people fifty days after Easter, being written in tables of stone by the hand of God, so the Spirit, whose office it is to write the same in our hearts, did fulfill that which was figured in the giving of the law as many days after the resurrection of Christ, who is the true Passover. Notwithstanding, whereas he urgeth this his subtle interpretation as necessary, in his book of Questions upon Exodus, and in his Second Epistle unto Januarius, I would wish him to be more sober and modest therein. Notwithstanding, let him keep his own interpretation to himself. In the mean season, I will embrace that which is more sound.
Upon the feast day, wherein a great multitude was wont to resort to Jerusalem, was this miracle wrought, that it might be more famous. And truly by means hereof was it spread abroad, even unto the uttermost parts and borders of the earth. For the same purpose did Christ oftentimes go up to Jerusalem upon the holy days, (John 2, 5, 7, 10, 12,) to the end those miracles which he wrought might be known to many, and that in the greater assembly of people there might be the greater fruit of his doctrine. For so will Luke afterward declare, that Paul made haste that he might come to Jerusalem before the day of Pentecost, not for any religion’s sake, but because of the greater assembly, that he might profit the more, (Acts 20:16.) Therefore, in making choice of the day, the profit of the miracle was respected: First, that it might be the more extolled at Jerusalem, because the Jews were then more bent to consider the works of God; and, secondly, that it might be bruited abroad, even in far countries. They called it the fiftieth day, beginning to reckon at the first-fruits.
2. And there was made It was requisite that the gift should be visible, that the bodily sense might the more stir up the disciples. For such is our slothfulness to consider the gifts of God, that unless he awake all our senses, his power shall pass away unknown. This was, therefore, a preparation that they might the better know that the Spirit was now come which Christ had promised. Although it was not so much for their sake as for ours, even as in that the cloven and fiery tongues appeared, there was rather respect had of us, and of all the whole Church in that, than of them. For God was able to have furnished them with necessary ability to preach the gospel, although he should use no sign. They themselves might have known that it came to pass neither by chance, neither yet through their own industry, that they were so suddenly changed; but those signs which are here set down were about to be profitable for all ages; as we perceive at this day that they profit us. And we must briefly note the proportion of the signs. The violence of the wind did serve to make them afraid; for we are never rightly prepared to receive the grace of God, unless the confidence (and boldness) of the flesh be tamed. For as we have access unto him by faith, so humility and fear setteth open the gate, that he may come in unto us. He hath nothing to do with proud and careless men. It is a common thing for the Spirit to be signified by wind, (or a blast,) (John 20:22.) For both Christ himself, when he was about to give the Spirit to his apostles, did breathe upon them; and in Ezekiel’s vision there was a whirlwind and wind, (Ezekiel 1:4.) Yea, the word Spirit itself is a translated word; for, because that hypostasis, or person of the Divine essence, which is called the Spirit, is of itself incomprehensible, the Scripture doth borrow the word of the wind or blast, because it is the power of God which God doth pour into all creatures as it were by breathing. The shape of tongues is restrained unto the present circumstance. For as the figure and shape of a dove which came down upon Christ, (John 1:32,) had a signification agreeable to the office and nature of Christ, so God did now make choice of a sign which might be agreeable to the thing signified, namely, that it might show such effect and working of the Holy Ghost in the apostles as followed afterward.
The diversity of tongues did hinder the gospel from being spread abroad any farther; so that, if the preachers of the gospel had spoken one language only, all men would have thought that Christ had been shut up in the small corner of Jewry. But God invented a way whereby it might break out, when he divided and clove the tongues of the apostles, that they might spread that abroad amongst all people which was delivered to them. Wherein appeareth the manifold goodness of God, because a plague and punishment of man’s pride was turned into matter of blessing. For whence came the diversity of tongues, save only that the wicked and ungodly counsels of men might be brought to naught? (Genesis 11:7.) But God doth furnish the apostles with the diversity of tongues now, that he may bring and call home, into a blessed unity, men which wander here and there. These cloven tongues made all men to speak the language of Canaan, as Isaiah foretold, (Isaiah 19:18.) For what language soever they speak, yet do they call upon one Father, which is in heaven, with one mouth and one spirit, (Romans 15:6.) I said that that was done for our sake, not only because the fruit came unto us, but because we know that the gospel came unto us not by chance, but by the appointment of God, who to this end gave the apostles cloven tongues, lest any nation should want that doctrine which was committed unto them; whereby is proved the calling of the Gentiles; and, secondly, hereby their doctrine doth purchase credit, which we know was not forged by man, seeing that we hear that the Spirit did dwell in their tongues.
Now, it remaineth that we declare what the fire meaneth. Without all doubt, it was a token of the (force and) efficacy which should be exercised in the voice of the apostles. Otherwise, although their sound had gone out into the uttermost parts of the world, they should only have beat the air, without doing any good at all. Therefore, the Lord doth show that their voice shall be fiery, that it may inflame the hearts of men; that the vanity of the world being burnt and consumed, it may purge and renew all things. Otherwise they durst never have taken upon them so hard a function, unless the Lord had assured them of the power of their preaching. Hereby it came to pass that the doctrine of the gospel did not only sound in the air, but pierce into the minds of men, and did fill them with an heavenly heat (and burning.) Neither was this force showed only in the mouth of the apostles, but it appeareth daily. And, therefore, we must beware lest, when the fire burneth, we be as stubble. Furthermore, the Lord did once give the Holy Ghost under a visible shape, that we may assure ourselves that his invisible and hidden grace shall never be wanting to the Church.
And it sat. Because the number is suddenly changed, it is to be doubted whether he speaketh of the fire. He said that there appeared tongues as it had been of fire. It followeth by and by, and it sat upon them. Notwithstanding, I refer it unto the Spirit. For the Hebrews use commonly to express the substantive of the verb in the second member, which they did omit in the former. Wherefore we have an example in this place: It sat upon them, and they were all filled with the Holy Ghost. And we know that although Luke did write in Greek, yet is he full of those phrases which the Hebrews use. Now, whereas he calleth the tongues the Holy Ghost, it is according to the custom of the Scripture. For John calleth the dove by the same name, (John 1:32,) because the Lord would testify and declare the presence of his Spirit by some such sign. If it were a vain sign, it should be an absurd naming (to call the sign by the name of the thing signified;) but where the thing is annexed, the name of the thing is fitly given to the sign which offereth the same unto our senses to be perceived. The fullness of the Spirit, wherewith he saith every one was replenished, doth not express the [an] equal measure of gifts in every one, but that excellence which should be meet for such a calling.
4. They began to speak He showeth that the effect did appear presently, and also to what use their tongues were to be framed and applied, But because Luke setteth down shortly after, that strangers out of divers countries did marvel, because that every one of them did hear the apostles speaking in their own tongue, some think that they spoke not in divers tongues, but that they did all understand that which was spoken in one tongue, as well as if they should hear their natural tongue. Therefore, they think that one and the same sound of the voice was diversely distributed amongst the hearers. Another conjecture they have, because Peter made one sermon in the audience of many gathered together out of divers countries, who could not understand his speech (and language,) unless another voice should come unto their ears than that which proceeded out of his mouth. But we must first note that the disciples spoke indeed with strange tongues; otherwise the miracle had not been wrought in them, but in the hearers. So that the similitude should have been false whereof he made mention before; neither should the Spirit have been given so much to them as to others. Again, we hear how Paul giveth thanks to God, that he speaketh with divers tongues, (1 Corinthians 14:18.) Truly he challengeth to himself both the understanding, and also the use thereof. Neither did he attain to this skill by his own study and industry, but he had it by the gift of the Spirit. In the same place he affirmeth that it is an especial gift, wherewith all men are not endued. I suppose that it doth manifestly appear hereby that the apostles had the variety and understanding of tongues given them, that they might speak unto the Greeks in Greek, unto the Italians in the Italian tongue, and that they might have true communication (and conference) with their hearers. Notwithstanding, I leave it indifference whether there was any second miracle wrought or no, so that the Egyptians and Elamites did understand Peter speaking in the Chaldean tongue, as if he did utter divers voices. For there be some conjectures which persuade me thus to think, and yet not so firm but that they may be refuted. For it may be that they spoke with divers tongues, as they light upon this man or that, and as occasion was offered, and as their languages were diverse. Therefore, it was a manifest miracle, when they saw them ready to speak divers languages. As touching Peter’s sermon, it might be understood of the greater part of men wheresoever they were born; for it is to be thought that many of those which came to Jerusalem were skillful in the Chaldean tongue. Again, it shall be nothing inconvenient if we say that he spoke also in other tongues. Although I will not much stand about this matter; so that this be out of doubt, that the apostles changed their speech.
Acts 2: 5-12
Acts 2: 5-12 5. And there were at Jerusalem Jews abiding, godly men, out of every nation of those which are under heaven. 6. And when this was noised abroad, the multitude came together, and was astonished: because every one heard them speak in his own tongue. 7. And they wondered all, and marveled, saying amongst themselves, Behold, are not all these which speak men of Galilee? 8. And how do we every one hear them speaking in his own language, wherein we were born? 9. Parthians, and Medes, and Elamites, and inhabiters of Mesopotamia, Judea, and Cappadocia, of Pontus and Asia, 10. And of Phrygia and Pamphylia, of Egypt, and of the parts of Libya towards Cyrene, and strangers of Rome; 11. Jews and Proselytes, Cretes and Arabians, we hear them speaking in our tongues the wonderful works of God. 12. Therefore they were all amazed, and marveled, saying one to another, What meaneth this? Others mocking, said, They are full of sweet wine.
5. And there were at Jerusalem. When he calleth them godly or religious men, he seemeth to give us to understand that they came to Jerusalem that they might worship God; like as God, in all ages, after the scattering abroad, did gather together into that city some seed which remained, having, as it were, set up his banner, because as yet the temple did serve to some use. Yet, nevertheless, he showeth, by the way, who those be which profit by those miracles, whereby God doth declare his power. For wicked and profane men do either laugh at them, or else pass [care] not for them, as we shall see by and by. Furthermore, he meant to cite those as witnesses, which may the better be believed for their religion and godliness. When he said, out of every nation, he meaneth out of divers countries, whereof one is far from another. For he doth also afterwards reckon up those lands whereof one was far distant from another, of which sort are Libya and Pontus, Rome and Parthia, and Arabia, and such like. This serveth to increase the greatness of the thing. For the Cretians and men of Asia, dwelling so near together, might have some likelihood and agreement in speech; but the same could not be betwixt the Italians and the men of Cappadocia, betwixt the Arabians and those of Pontus. Yea, this was also a work of God worthy to be remembered and wondered at, that in so huge and horrible a scattering abroad of the people, he did always reserve some relics, yea, he caused certain strangers to adjoin themselves unto a people which was in such misery, and, as it were, quite destroyed. For although they lived here and there in exile in far countries, and being one far from another, did, as it were, inhabit divers worlds, yet did they hold among themselves the unity of faith. Neither doth he call them unadvisedly, and without good consideration, godly men, and men fearing God.
6. When this was noised abroad. Luke saith thus in Greek, This voice being made; but his meaning is, that the fame was spread abroad, whereby it came to pass that a great multitude came together. For if one after another in divers places, and at divers times, had heard the apostles speaking in divers tongues, the miracle had not been so famous; therefore they come altogether into one place, that the diversity of tongues may the better appear by the present comparison. There is a further circumstance also here to be noted, that the country (and native soil) of the apostles was commonly known, and this was also commonly known, that they never went out of their country to learn strange tongues. Therefore, forasmuch as one speaketh Latin, another Greek, another the Arabian tongue, as occasion was offered, and that indifferently, and every one doth also change his tongue, the work of God appeareth more plainly hereby.
11. The wonderful works of God. Luke noteth two things which caused the hearers to wonder; first, because the apostles being before ignorant and private persons, born in a base corner, did, notwithstanding, intreat profoundly of divine matters, and of heavenly wisdom. The other is, because they have new tongues given them suddenly. Both things are worth the noting, because to huddle out [utter] words unadvisedly and foolishly, should not so much have served to move their minds; and the majesty of the things ought the more to have moved them to consider the miracle. Although they give due honor to God, in that they are astonished and amazed, yet the principal and of the miracle is expressed in this, that they inquire, and thereby declare that they are prepared to learn; for otherwise their amazedness and wondering should not have done them any great good. And certainly we must so wonder at the works of God, that there must be also a consideration, and a desire to understand.
12. Others mocking Hereby it appeareth how monstrous as well the sluggishness, as also the ungodliness of men is, when Satan hath taken away their mind. If God should openly (and visibly) descend from heaven, his majesty could scarce more manifestly appear than in this miracle. Whosoever hath any drop of sound understanding in him must needs be stricken with the only hearing of it. How beastly, then, are those men who see it with their eyes, and yet scoff, and go about with their jests to mock the power of God? But the matter is so. There is nothing so wonderful which those men do not turn to a jest who are touched with no care of God; because they do, even upon set purposes, harden themselves in their ignorance in things most plain. And it is a just punishment of God, which he bringeth upon such pride, to deliver them to Satan, to be driven headlong into blind fury. Wherefore, there is no cause why we should marvel that there be so many at this day so blind in so great light, if they be so deaf when such manifest doctrine is delivered, yea, if they wantonly refuse salvation when it is offered unto them. For if the wonderful and strange works of God, wherein he doth wonderfully set forth his power, be subject to the mockery of men, what shall become of doctrine, which they think tasteth of nothing but of that which is common? Although Luke doth signify unto us that they were not of the worst sort, or altogether past hope, which did laugh (and mock;) but he meant rather to declare how the common sort was affected when they saw this miracle. And truly it hath been always so in the world, for very few have been touched with the true feeling of God as often as he hath revealed himself. Neither is it any marvel; for religion is a rare virtue, and a virtue which few men have; which is, indeed, the beginning of understanding. Nevertheless, howsoever the more part of men, through a certain hard stiff-neckedness, doth reject the consideration of the works of God, yet are they never without fruit, as we may see in this history.