Acts E-Book

John Calvin

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Serie: Crossway Classic Commentaries
• Sprache: Englisch
• Veröffentlichungsjahr: 1995

Seitenzahl: 1002

Beschreibung

For hundreds of years Christendom has been blessed with Bible commentaries written by great men of God highly respected for their godly walk and their insight into spiritual truth. The Crossway Classic Commentaries present the very best work on individual Bible books, carefully adapted for maximum understanding and usefulness for today's believers. The book of Acts provides an invaluable transition in the Bible from the life of Christ to the formation and expansion of the New Testament Church and the inspired apostolic letters of that era. The birth and spread of the Church, early struggles in the Body of Christ, and the conversion and later missionary journeys of Paul make for enlightening and nurturing reading for all followers of the Lord Jesus Christ. John Calvin's insightful examination of this action-packed, fast-paced section of Scripture will give serious Bible students a solid grip on the key passages and themes of Acts. And that in turn will give believers renewed enthusiasm and boldness in taking the good news of Christ to their own time and setting.

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Acts

Acts

Copyright © 1995 by Watermark

Published by Crossway                1300 Crescent Street                Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form by any means, electronic, mechanical, photocopy, recording or otherwise, without the prior permission of the publisher, except as provided by USA copyright law.

Scripture taken from The Holy Bible: New International Version®. Copyright © 1973,1978,1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

The “NTV” and “New International Version” trademarks are registered in the United States Patent and Trademark Office by International Bible Society. Use of either trademark requires the permission of International Bible Society.

Art Direction: Mark Schramm

First printing, 1995

Printed in the United States of America

Library of Congress Cataloging-in-Publication Data

Calvin, John. 1509-1564

Acts / by John Calvin.

     p.     cm. — (Crossway classic commentaries)

1. Bible. N.T. Acts—Commentaries.   I. Title.   II. Series.

BS2625.3.C29      1995 95-6664

ISBN 13:978-0-89107-725-1

ISBN 10:0-89107-725-1

Crossway is a publishing ministry of Good News Publishers.

CH      19  18  17  16  15  14  13  12  11  10

19  18  17  16  15  14  13  12  11   10   9   8

First British edition 1995

Production and Printing in the United States of America for CROSSWAY BOOKS Norton Street, Nottingham, England NG7 3HR

Contents

Series Preface

Introduction

Chapter 1  

Chapter 2

Chapter 3

Chapter 4

Chapter 5  

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13  

Chapter 14

Chapter 15

Chapter 16

Chapter 17  

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25 

Chapter 26

Chapter 27

Chapter 28

Series Preface

The purpose of the Crossway Classic Commentaries is to make some of the most valuable commentaries on the books of the Bible, by some of the greatest Bible teachers and theologians in the last five hundred years, available to a new generation. These books will help today’s readers learn truth, wisdom, and devotion from such authors as J. C. Ryle, Martin Luther, John Calvin, J. B. Lightfoot, John Owen, Charles Spurgeon, Charles Hodge, and Matthew Henry.

We do not apologize for the age of some of the items chosen. In the realm of practical exposition promoting godliness, the old is often better than the new. Spiritual vision and authority, based on an accurate handling of the biblical text, are the qualities that have been primarily sought in deciding what to include.

So far as is possible, everything is tailored to the needs and enrichment of thoughtful readers—lay Christians, students, and those in the ministry. The originals, some of which were written at a high technical level, have been abridged as needed, simplified stylistically, and unburdened of foreign words. However, the intention of this series is never to change any thoughts of the original authors, but to faithfully convey them in an understandable fashion.

The publishers are grateful to Dr. Alister McGrath of Wycliffe Hall, Oxford, Dr. J. I. Packer of Regent College, Vancouver, and Watermark of Norfolk, England, for the work of selecting and editing that now brings this project to fruition.

THE PUBLISHERS

Crossway Books

Introduction

John Calvin viewed all the books of the Bible as written in a real sense by the Holy Spirit through human agents, with the aim of telling readers about God so that they would know how to live in his presence. The Acts of the Apostles, Luke’s volume two in which he follows the triumphs through conflict of the Gospel from Jerusalem to Rome, was for Calvin no exception. Modern students of Acts sometimes limit their interest to the historicity of the narrative, or the apostolic mission strategy, or the personal lessons about life in the Spirit and boldness under pressure that emerge as the story goes along. Calvin’s classic commentary, however, has a God-centered, God-honoring focus that makes it both broader and deeper than most treatments that the world has seen since his time.

As Calvin says in his original Introduction: “The things that Luke sets down for our instruction are great things and of extraordinary benefit. At the beginning when he reports that the Holy Spirit was sent to the apostles, he not only confirms that Christ was true to the promises he made, but he teaches that he also remembers his own and is the perpetual governor of his church, because the Holy Spirit has descended for that purpose. From this we learn that spatial distance does not prevent Christ from being always present with his own, as he promised.” The story shows “both the astonishing power of Christ and the efficacy and force of the gospel itself,” while at the same time “the Holy Spirit warns us that the kingdom of Christ never raises itself without Satan furiously setting himself against it, and . . . that almost the whole world, carried away by the same madness, makes every effort not to grant the rule to Christ.” All in all, concludes Calvin, Acts is “a kind of vast treasure.” Exactly!

This commentary (we would call it an exposition) was first published in two volumes in 1552 and 1554 respectively, and in an enlarged second edition in 1560, after which it was reprinted five times in the next halfcentury. The title page of the first English translation (1585) declares that it was made “for the great profits of our countrie-men”; and that same great profit will, we believe, accrue to those who explore Calvin’s work today. “I have enjoyed ... Calvin’s two volumes,” wrote John Stott. Read on, and share the enjoyment!

One way of estimating the value of something is to ask where we would be without it. Without Acts, wrote Calvin, “we should not know that [Jesus Christ] was received into heavenly glory in such a way that he maintains his rule on earth. We should not know that the teaching of the Gospel was published by the ministry of the apostles to reach even to us from them, although through a variety of hands. We should not know that they were inspired by the Holy Spirit not to teach anything except what was of God, in order that our faith might rest on the firm truth of God.” In other words, the Acts narrative identifies the true continuity of the church and delineates the true life of the church. Calvin’s reminder that Acts should be read from a church-oriented perspective is a vital clue to understanding Luke’s message. Calvin follows this clue diligently, with impressive results, as his readers will soon see.

J. I. PACKER

Acts Chapter 1

Verses 1-2

Luke’s purpose in his second book is to move on to events following the ascension of Christ. So he begins with the briefest of summaries of his Gospel, stating simply that it is an account of what Christ did and said while he was on earth.

Commentators usually make the point that Christ lived a perfect life before he began preaching. But Luke is not thinking about this. Of course, a godly teacher ought to live in such a way that his life speaks before his tongue. If not, he is no different from an actor. Luke, however, is thinking about the end of his Gospel, where he said that Christ was a “prophet, powerful in word and deed” (Luke 24:19). That is, Christ excelled at what he did just as much as in what he said.

The great power in action that Luke praises in his Gospel applies to the miracles; but in my opinion, here in Acts the words to do go further. They include all the great acts of Christ’s ministry, the most important being his death and resurrection. The work of the Messiah did not only consist of teaching. He had to make peace between God and humankind, to be a Redeemer of the people, a restorer of the kingdom and the source of eternal happiness.

So we see that the Gospel is made up of two parts—Christ’s teaching and his actions. People who only know the historical events do not know the Gospel, for it is the teaching that reveals what Christ achieved by his actions. These two form a holy knot that no one must undo. So whenever anyone mentions the teaching of Christ, we must turn to his deeds, which confirm his teaching. To benefit from his death and resurrection and learn from the miracles, we must listen to his words. This is the true rule of the Christian faith.

1. About all that Jesus began to do. Luke does not say that he wrote down all that Jesus began to do but about all. It is possible to write down something about the actions and teaching of Christ, but to cover everything would be too much. As John says, if all the things that Jesus did were put down, the whole world would not have room for the books that would be needed (John 21:25).

Luke says that he began his story in the Gospel at the beginning of Christ’s work. But as soon as he has announced the birth of Christ, he moves on to his twelfth year. Then, having written briefly about Christ’s discussion with the theologians in the temple, Luke passes over eighteen years without saying a thing. It is clear, therefore, that Luke only notes the actions and sayings that are relevant to our salvation.

Christ lived privately at home until he was thirty. God wanted him to live the first part of his life in obscurity, so that we might focus on the things that build up our faith.

Former book. These words bring out the contrast between this book and the previous book. The evangelist has set himself the task of beginning a new book because he has something new to say.

2. Until the day. The ascension of Christ marks the end of the Gospel story. Paul said that Christ ascended “in order to fill the whole universe” (Ephesians 4:10). Christ’s ascension brings many benefits to us; but here it is enough to say that when Christ ascended to his Father, he completed our redemption. So with these words Luke fulfilled his duty as far as his account of Christ’s teaching and work was concerned.

Luke wrote that Christ was taken up, so that we may know that he really has left this world. This is in case we are taken in by the idiotic view that when Christ ascended he stayed in the same place.

Giving instructions through the Holy Spirit. With these words Luke shows that Christ’s departure did not mean that he no longer cares for us. Christ declared his concern for our salvation by setting up a permanent government in his church. Paul shows this clearly in the passage from Ephesians quoted above, where he writes: “It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers” (Ephesians 4:11).

The instructions that Christ gave to his disciples have to do with the preaching of the Gospel. In the same way, ambassadors are briefed before setting out on their term of office. Luke wrote these words in order to support the apostles’ teaching.

First, Christ had chosen them. Here Luke is not setting God’s election up against man’s merits but is simply affirming that the apostles did not presume to appoint themselves. What was Luke’s point here? Simply to impress upon us the fact that the apostles were called so that we may learn not to defer to men but to the Son of God who calls men. This must always be a rule in the church, so that no one may grab praise for himself.

Secondly, Christ instructed them. They did not make up their message but faithfully and sincerely passed on what was commanded by their heavenly Master. To strengthen the reverence with which we receive Christ’s teaching, Luke adds that the instructions were given under the direction of the Holy Spirit. Luke did not write this because the Son of God needed guidance—he is eternal wisdom—but because he was also a man. Luke expressly calls us back to the authority of God just in case anyone should think that Christ taught his disciples using human reasoning. As the Lord himself so often maintained, he taught nothing that he had not received from his Father; his words were not his own (John 14:10,24).

Verses 3-5

3. And gave many convincing proofs that he was alive. Luke writes these words to make us believe in the Resurrection and see it as essential. Without the Resurrection the Gospel falls flat on the ground, and there is nothing left of the faith. Quite apart from the other disadvantages that come from not knowing of the Resurrection of Christ, the Gospel loses all its authority if we are not certain that Christ is alive and speaks to us from heaven. Luke’s priority here is to make us understand this.

So that we might not doubt the Resurrection, Luke says that it was proved by many signs. He does not enumerate these proofs, but only writes that Christ appeared frequently over a period of about six weeks. If he had appeared only once, the disciples might have been somewhat suspicious. By showing himself so many times, he dispelled all possible doubt. His appearances also rid them of the shame of the ignorance that he had told them about, an ignorance that might have brought discredit to their preaching.

And spoke about the kingdom of God. Luke tells us again that the apostles had been very well taught, by the only Master, before they taught others. Therefore, whatever they said about the kingdom of God, either through their written or spoken words, is what Christ himself had said.

And now Luke sums up the purpose of the Gospel teaching: it is that God may reign in us. Rebirth marks the beginning of the kingdom, and its end is the blessing of immortality. In the middle we are moving forward and growing in spiritual life. Remember that from our birth on we are estranged from the kingdom of God, until God reshapes us for a new life. The world, our human bodies, and all that is in human nature are at odds with God’s kingdom. We are preoccupied with worldly things and look for our happiness here. But through the preaching of the Gospel Christ lifts us up to think about the life to come. To help bring this about, he reforms all our natural desires. Stripping away our sinful natures, he separates us from the world.

Just as eternal death is waiting for all those who live to please themselves, so to the extent that the inner self is renewed within us, enabling us to go forward in the spiritual life, to that extent we come closer to the perfection of God’s kingdom—that is, to being in the company of the glory of God. Therefore God will reign in and among us now, so that at length he may bring us to share in his kingdom.

Christ spoke chiefly about the corruption of human nature, the tyranny of sin—whose slaves we are, the curse and judgment of eternal death—to which we are all bound, the receiving of salvation, the forgiveness of sins, selfdenial, spiritual righteousness, the hope of eternal life, and so on. If we wish to be taught the Christian faith and understand it correctly, we must apply ourselves to these things.

4. He gave them this command: “Do not leave Jerusalem.” The disciples had already worked as apostles, but only for a short while and with the limited aim of alerting the Jews to listen to their Master. The command to teach (Matthew 10:7) was, as it were, only the doorway to their future work. They had not yet gone through because they were not yet ready. It was after the Resurrection that they were at last made into apostles and given the task of proclaiming to the world the teaching entrusted to them.

But even after he had appointed them to be apostles, Christ told them to wait before starting their work. He had a good reason for this—in fact, many reasons. Their disgusting desertion of their Master was still a recent event, and many examples of their faithlessness were still in their minds. A clear proof of their stupidity was the fact that they had been so quick to forget everything that they had been taught so thoroughly. They were not free from sluggishness either. Christ’s cure for this was to postpone the promised grace in order to sharpen their desire for it.

But above all, the Lord announced a set time for the coming of the Spirit to make it more obviously a miracle. He let them wait for a while to show the greatness of the task that he was about to commit to them. This also endorsed the truth of the Gospel since the apostles were forbidden to preach it until they had been wellprepared over the course of time.

They were also commanded to stay together because one Spirit was going to be given to them all. If they had scattered, their unity would not have been so apparent. Afterwards they moved away to different places, but they took with them what they had received from the same fountain. It was all one; it was as if they all had a single mouth. In addition, it was best that they should begin to preach at Jerusalem, so that Isaiah’s prophecy might be fulfilled (Isaiah 2:3).

“Wait for the gift my Father promised.” It was appropriate that the apostles should be the first to get in the habit of obedience, for they were soon to lay Christ’s yoke upon the neck of the world. By their example they have taught us that we must work and rest at the Lord’s pleasure alone. In this life we are engaged in a war. If we have chosen to fight under the Lord’s leadership, surely he ought to have as much authority over us as any army commander has over his troops. Just as army discipline requires that a soldier does not engage in battle except at his captain’s command, so it is not right for us to go out or attempt anything until the Lord has given the signal. And as soon as he blows the retreat, we must halt.

We are also taught that we share the gifts of God through hope. But notice the nature of the hope described here. Hope does not mean everyone’s personal, illfounded imaginings but is grounded in the promises of God. Therefore, Christ did not allow his apostles to look for whatever they want, but specifically told them to look for “the gift my Father promised.” In addition, he made himself a witness of this promise. It is something of which we should be so certain that even if all the machinery of hell opposed us, it would remain absolutely fixed in our minds that we have believed God (see John 7:38; 14:15-16; 14:25-26; 15:26; 16:7). “I know,” says Paul, “whom I have believed” (2 Timothy 1:12).

5. “For John baptized with water.” Christ repeated John’s own words (Matthew 3:11). These words strengthened Christ’s promise in verse 4. The point is that John had been sent to baptize with water, and he had carried out his work as a servant of God should. The Son of God had been sent to baptize with the Holy Spirit, and now it remained for him, too, to do his duty. There was no alternative. He must do what His Father had commanded and what he had come to earth to do.

But surely it is absurd to restrict John’s words to the visible sending of the Holy Spirit when they are generally understood to refer to rebirth?

My reply is that this occasion, when the Holy Spirit came in the form of tongues of fire, was not the only occasion when Christ baptized with the Holy Spirit. He had baptized the apostles before this, and he baptizes all his chosen people every day. But the sending of the Holy Spirit in such a glorious way was a token of the hidden grace with which he inspires his chosen people all the time. The apostles did not receive the Holy Spirit for themselves alone but for all the faithful. The rich outpouring of the gifts of the Spirit declared the kindness of Christ to all his church.

Every day Christ baptizes those his Father has chosen. Yet this did not stop him from giving this sign to be remembered above all others. It taught the apostles that John had been only the start, but not a wasted start, since the fulfillment was close at hand. A common conclusion from this passage and others is that there is a difference between the baptisms of John and Jesus. But this is just silly. This passage is not about baptism, but about the difference between Jesus and John. When John said that he only baptized with water, he was not analyzing his baptism but was talking about who he was. He did not want to claim for himself what was Christ’s alone. Ministers today ought also to acknowledge that Christ is the author of everything they picture in baptism. Their task is purely administrative. When we say that baptism is “the washing of rebirth” (Titus 3:5), a washing away of sins, the fellowship of death and burying with Christ (Romans 6:4), and a grafting Into the body of Christ, we are not talking about what man does as he administers this outward sign, but about what Christ does. Only he can make the sign powerful and effective. We must always keep a firm grip on this difference, in case we dress man up too much while we rob Christ.

But why does Luke mention John here rather than anyone else? First, clearly John did maintain that he was the minister of the outward sign of water and that Christ was the author of spiritual baptism. Secondly, it was right that John should become less and Christ become greater (John 3:30). Thirdly, the apostles had such a very high opinion of John that Christ’s glory might have been put in the shade. So in order to call the apostles to himself, Christ told them that John only administered the outward baptism. But he reassured them, too, in case they doubted the promise. John meant a great deal to them, and these words convinced them that John’s baptism had not been a waste of time. Since the truth and power of baptism came from Christ himself, then the apostles were quite right to expect the fulfillment of what John had prefigured.

And we, too, must not think that water baptism is useless. Christ, who commanded such baptism, will do his work and baptize us with the Spirit. So faith links the outward sign and the inward result, but without claiming more than is right for the outward sign and its minister. Faith looks only to the promise—that is Christ—and recognizes him to be the only author of grace. So let us make sure that we get the balance right. While not in any way reducing Christ’s honor, let us hope for the fruit of our baptism by water—the fruit we see here.

By setting such a short time our Saviour made the apostles more joyful in their hope. They were not to grieve over a death that so quickly brought such precious fruit. Let us also note that the word baptized is not used in its normal way here, in order to bring out the full contrast.

Verses 6-8

6. The apostles were together when this question was raised. Luke points this out to show us that the question did not stem from the crassness of one or two of the apostles but came from all of them. Their stupidity is incredible. They had been carefully taught for three whole years, yet were as ignorant as if they had never heard a thing!

There are as many errors in this question as words! The apostles ask about a kingdom but dream of an earthly kingdom, rolling in wealth, with every luxury, outward peace, and so on. They expect this kingdom to be restored immediately. They want victory without a battle, wages without work. And they set limits to Christ’s kingdom. They mean the physical country of Israel, which will extend its boundaries to include the remotest areas of the world. In addition, there is one basic flaw in the whole question: they want to know about things into which they should not inquire. There is no doubt that they were well aware of what the prophets taught concerning the restoration of David’s kingdom. They had often heard their Master preach about this. Lastly, it was common knowledge that the Jews’ miserable captivity would end when the Messiah restored the kingdom. Therefore, as soon as the apostles saw their Master risen from the dead, they began to think about this kingdom—and at once revealed what poor pupils they had been.

7. “It is not for you to know the times or dates.” In his short answer Jesus gave the apostles a brief telling off for asking this question. When they wanted to know things their Master did not want them to know, they were prying. The true way to be wise is to let our learning keep pace with our Master’s teaching and to be glad not to know those things he hides from us. By nature we are prone to a rather stupid and useless curiosity, and with it a kind of presumptuous cheek. So we must be careful to obey this warning that corrects both these faults.

To understand what Christ meant, notice the two ideas he links together. He said, “It is not for you to know the times or dates the Father has set by his own authority.” (He is speaking of times and dates, but this principle applies to other things as well.) So we must make it a general rule to be content with God’s revelation and look upon any further probing as a very serious sin. This is the correct balance between the two opposites of knowledge and ignorance. So whenever we are bothered by the silly wish to know more than we ought, let us remember Christ’s words: “It is not for you to know.”

Now concerning advance knowledge of times, Christ only condemned any investigation that goes beyond God’s revelation. This is indicated by his words, “the Father has set by his own authority.” It is true that God has authority over the seasons and the weather (Genesis 1:14); but these are subjects he has revealed to men and women and not kept under his own authority (see Genesis 8:22). This includes all the things that scientists and farmers use their skill, learning, judgment, and experience to understand. It is the job of prophets, too, to understand the things that God has revealed. But we must be ignorant about the secret events still to take place. Nothing stops us from being slack in our work as much as excessive questioning about the future, for we always insist on basing our decisions on the outcome of future events. The Lord hides the future from us because it is he who directs our actions. We have trouble here. We do not want to let God have what is his—that is, the complete control of future events. Instead, we hurl ourselves into a strange and excessive state of anxiety. So, to conclude, Christ forbids us to apply ourselves to things that are the province of God alone.

8. “You will receive power.” Our Saviour, Christ, called them back to the promise and the command of God as the best way to bridle their curiosity. Curiosity almost always arises when there is idleness or lack of trust. Lack of trust is cured by meditating on the promises of God; the commandments tell us how we should spend our time and what we should study. So Christ commanded his disciples to wait for the promise of God and to work hard at the calling God had given them. In the meantime, he told them off for their impatience that led to their topsyturvy attempt to seize the gifts of the Holy Spirit when they had not yet received the Spirit. And also they set about things in the wrong way. Having been called to war, they wanted to skip the hard work and lie around taking things easy. Therefore, when he said, “You will receive power,” he was warning them in case they should be idiotic enough to make a premature attempt to do things beyond them.

“You will be my witnesses.” That is, the farmer must work before he can reap the harvest. From this we learn that we must concentrate on entering the kingdom of God before we begin to discuss fine distinctions about the life to come. Many people argue about what life will be like in heaven with Christ, without thinking that first they must share in his death (2 Timothy 2:11). Let us go forward tirelessly in our calling here, and God will give the fruit in due course.

“In all Judea.” Here Christ showed, first, that they must not think their work will take up only one day; he was assigning them the whole world in which to proclaim the Gospel. Also, he refuted their view of Israel. They thought that only Abraham’s physical descendants could be Israelites. But Christ said they must gather in all Samaria, a country that was geographically close but far distant in outlook. Also, profane people in all faraway places must be united with God’s holy people (see Ephesians 2:14), so that his kingdom may be built everywhere.

By naming “Judea” and “Jerusalem,” which the apostles had found to be full of the most deadly enemies, he warned them of the great difficulties waiting for them. This would keep them from anticipating imminent triumph. They must have been more than a little afraid at the prospect of rousing the fury of such cruel enemies. He gave first place to the Jews because they were the firstborn (Exodus 4:22). But he called all foreigners equally, all those who had previously been strangers to the hope of salvation (Ephesians 2:11 -12). So we learn that the Gospel was preached everywhere by the clear command of Christ, so that it might also come to us.

Verses 9-11

The ascension is one of the chief tenets of our faith, and so Luke is very careful to prove it. Indeed, the Lord himself intended to remove all doubt, as we see from his open ascension to heaven and the other ways he authenticated it. If he had vanished secretly, the disciples might have been in doubt about what had happened. But they were standing on high, open ground when they saw him, whom they knew so well and had just been listening to and looking at, taken out of their sight by a cloud. So there was no reason to doubt where he had gone. The angels were also there as witnesses.

It seems that the cloud overshadowed him before he entered his heavenly glory, so that the disciples might be content with the little they had and not probe further. This teaches us that our minds are not able to reach high enough to take in the full glory of Christ. May this cloud hold back our presumption, like the smoke that was always in front of the door of the tabernacle in the time of the law.

10. Two men dressed in white. Luke calls them men because of their appearance. Although they may have had men’s bodies—I will not argue about this—it is certain that they were not men. Their white clothes indicated exceptionally high rank. In this way God set them apart from ordinary people, so that the disciples might pay more attention to them and so we today might know that this was a vision from God.

“Men of Galilee.” I do not agree with those who think the two men addressed the disciples in a contemptuous way. I think they began like this to make the disciples pay greater attention—men whom the disciples had never seen spoke as though they knew them perfectly well. But the men do seem to find fault with the disciples unfairly, just for looking into the sky. After all, where else should they look for Christ? My answer is that the disciples were not told off because they looked up into the sky, but, first, because they longed to see Christ whereas the cloud had come to stop them from seeing him with their physical senses, and, second, because the disciples hoped he would return at once, so that they might enjoy seeing him again, whereas he had ascended in order to stay in heaven until it was time for him to come again to judge the world.

Therefore, let us learn that we must not seek Christ, either in heaven or upon earth, except by faith. Also, we must not long to have him with us physically in this world. Those who cling to either of these wishes will often go further away from him.

11.  “Jesus, who has been taken from you into heaven, will come back.” There are two parts to this sentence. The first is that Christ was taken . . . into heaven so that they could no longer foolishly crave to have him with them on earth. The second, about his second coming, is added at once to comfort them. Taken together or looked at separately, these two points form a strong argument against Roman Catholics and all those who imagine that Christ is really present in the symbols of bread and wine. For when this verse says that Christ is taken ... into heaven, it is plainly referring to distance. I am aware that the word heaven is interpreted in different ways—sometimes for the air, sometimes for space and the planets, and sometimes for God’s glorious kingdom where God’s majesty is enthroned, even though it also fills the whole world. Whatever view is held of heaven, it is clear that the heaven that received Christ is contrasted with the fabric of this world. It therefore follows that if Christ is in heaven, he is beyond the world.

First, we must note the angels’ purpose. This will give us a better idea of what they meant. Their intention was to stop the apostles from longing for the physical presence of Christ. This is why they said that Christ would not come again until he came to judge the world. And a time was appointed for this so that the disciples would not keep on looking for him in vain. Who cannot see that these words show that he is physically absent from the world? Who cannot see that we are forbidden to want to have him on earth?

Some people have found a crafty answer that they think lets them off the hook. They say that one day in the future Christ will come visibly, but now he comes every day invisibly. But the form he takes is not the point at issue here. The simple fact is that the apostles are taught that Christ must stay in heaven until he appears on the last day. And the desire for his physical presence is condemned as absurd and perverse.

Roman Catholics deny that he is physically present in the sacrament and say his glorious body is present with us in a supernatural and miraculous way. But we can reject their childish and nonsensical inventions. They dream up a miracle without any scriptural warrant. Let us follow the angels’ instructions and not try to pull him out of the heavens with our own inventions, nor think that we can handle him or perceive him with our other senses instead of our eyes—I am speaking here of his body. The Roman Catholic claim that his body is infinite is an absurd dream and can safely be rejected.

Nevertheless, I willingly agree that Christ ascended so that he might fill all things; but I maintain that he is everywhere through the power of his Spirit, not in the substance of his body. I agree, too, that he is present with us both in his Word and in the sacraments. Everyone who by faith receives the symbols of his body and blood truly shares in his body and blood. Christ, by giving us the bread in his Supper, wishes us to lift up our hearts to heaven so that we may have life through his body and blood. We do not eat his flesh in a crude, literal way in order to live, but he pours his power and strength into us by the secret power of his Spirit.

“He will come.” All sorrow because of Christ’s absence is lessened—indeed totally removed—when we hear that he will return again. And note his purpose in coming back: he will come as Redeemer and will gather us with him to blessed immortality. A wholehearted waiting and looking for Christ’s coming must affect the way we live. It must control physical passions, give patience in all troubles, and refresh when we are weary—but only in those who faithfully believe that Christ is their Redeemer. To the wicked his coming return brings nothing but dread, horror, and terror. They joke now when they hear of his coming and refuse to listen to him, but they will be forced to see him sitting on his judgmentseat.

Verses 12-14

The disciples returned to Jerusalem and stayed together in one room. Though they were confined in a small space, they did not split up. They might have been more comfortable apart, but they did not want to separate before they had received the Spirit. A Sabbath day’s walk was two miles; so this passage agrees with John 11:18. The Mount of Olives was close to Bethany. The law does not pronounce on a Sabbath day’s journey; the Lord simply commands in the law that they must rest on the Sabbath day. But because the Jews were not easily governed but kept rushing about their own work on the Sabbath (as the Lord himself complained—see Jeremiah 17:24), the priests set a limit on the distance that could be traveled in a day.

Those present. The Roman Catholics are quite ridiculous when they try to argue for Peter’s primacy on the grounds that his name comes first in this list. Although we agree that he was the leader of the apostles, it does not follow that he was the chief ruler of all the world. But if we grant that he was the chief of the apostles because his name is first, I must conclude that the mother of Christ was inferior to all the rest of the women because her name comes last. But Roman Catholics will certainly not agree to this, and it is clearly absurd.

But why did Luke write down these names? The disciples had all scurrilously abandoned their Master, each one running wherever his fear drove him (Matthew 26:56). Deserters that they were, they deserved to be deprived of all honor. But so that we may know that the Lord had called them together again and restored them to their previous position, Luke lists all their names.

With the women. In passing, Luke intends to tell us how much they had all changed for the better. Previously the men had run away in fear, but now the women are with them, and they are no longer afraid. Luke includes the mother of Jesus with the other women, even though we are told that John looked after her at his own home. But they were only all together for a short while. There is no doubt that afterwards they parted from one another. It is well known that the Hebrew word brothers includes all relatives.

They all joined together constantly. Here Luke shows that they were looking eagerly for the coming of the Holy Spirit. Their prayer was that Christ would send his Spirit as he had promised. From this we learn that true faith is faith that stirs us up to pray to God. The assurance that faith gives is quite different from laziness. God does not assure us that we have his grace so that we may at once become careless, but so that he may give us a keener desire to pray. Prayer is not a sign of doubting but is a witness to our certain hope and confidence, since we ask the Lord for things that we know he has promised. So it is right for us, too, following the disciples’ example, to pray faithfully that he will increase his Holy Spirit in us—to increase because before we can conceive any prayer we need to have the firstfruits of the Spirit. Only he teaches us to pray in the right way; and he not only gives us the words (Acts 2:4) but also governs our inner feelings (Romans 8:26).

In addition, Luke refers to two qualities of true prayer: they prayed constantly, and they were all agreed. This was an exercise in patience, for Christ kept them waiting when he could have sent the Holy Spirit at once. God often delays like this, allowing us to know the pain of waiting so that we may get used to persevering. Our impatience is a tainted—indeed, a harmful—disease, and it is no wonder that God sometimes corrects it. Meanwhile, as I said, he trains us to pray constantly. So, if our prayers are not to be wasted, let us not grow weary when there is delay.

As far as the disciples’ unity is concerned, it is contrasted with the scattering that their fear had previously caused. Even so, from this we may easily see how necessary it is for all Christians in general to pray. Christ commands everyone to pray for the whole body and for all men and women, each one standing, as it were, for everyone: “Our Father ... give us today ...” (Matthew 6:9).

Where does this unity of speech come from if not from the Spirit? When Paul lays down a correct form of prayer for Jews and Gentiles, he removes all division and disagreement, so that with one heart and mouth we may glorify God (Romans 15:6). And certainly if we are to call God our Father, it is essential that we should be brothers and agree together as brothers.

Verses 15-22

It was right that Matthias should be chosen in Judas’ place; otherwise it might have looked as though one man’s treachery had destroyed what Christ had decreed. His choice of twelve disciples to be the chief preachers of his Word had not been accidental. It was done on purpose, that they might gather the twelve tribes of Israel into one faith (see Matthew 19:28). But after the Jews had refused the grace offered to them, God’s Israel had to be gathered out of all countries. So twelve was a holy number, so to speak. If it had been reduced because of Judas Iscariot’s wickedness, the preaching of the Gospel would have been defective at its start and would have had less credit both then and now. So although Judas tried to defeat Christ’s purpose, it stood firm. Judas perished as he deserved, and yet the apostolate remained whole.

16. “The Scripture had to be fulfilled.” Because Peter was the one to speak in this meeting, Roman Catholics insist that he is the head of the universal church. I grant that every assembly must have a leader, and in this meeting the apostles gave that honor to Peter. But how does that prove their case?

Let us leave these things, then, and consider what the Spirit is saying through Peter. It seemed strange that someone like Judas, chosen by Christ for such a wonderful task, should fall so disgracefully at the very outset. Peter removes this stumblingblock when he says, “The Scripture had to be fulfilled.” From this we may learn an essential lesson for everyday life: the Scriptures can take away all our fear of sudden events. Nothing causes us more trouble than staying stuck in our own understanding. We overload ourselves with problems that the Lord would be glad to solve if we would only hold firmly to this one fact: nothing is meaningless when he has foreseen it, arranged it, and foretold it in order to make us stronger. But Judas cannot be excused just because what happened to him was foretold. It was the evil in his own heart, not the prophecy, that caused his downfall.

Peter’s speech had two parts. First, he removed the problem that godly people might have stumbled against when Judas fell. From this he urged the rest to learn to fear God. Second, he told them that they now had to choose another man to take Judas’ place. Both of these points he proved from Scripture.

“Which the Holy Spirit spoke long ago.” Sermons like this lead to greater respect for the Scriptures, for they teach us that David and all the rest of the prophets spoke only as they were directed by the Holy Spirit. They themselves were not the authors of their prophecies; the author was the Spirit, using their tongues as instruments. Since in our stupidity we give the Scriptures less authority than we ought, we must be careful to notice such speeches and to get to know them. In this way we may often remember God’s authority and so strengthen our faith.

17. “One of our number.” Peter said that Judas was one of their number in order to show them that the empty place had to be filled so that the number might remain whole. The same purpose was served by his next words: “and shared in this ministry.” The body would, as it were, be handicapped if a part were missing. It was certainly astonishing that someone Christ had lifted so highly fell headlong into such destruction. This accentuated the atrocity of the crime and taught the rest to watch out for themselves. There is no doubt that the disciples remembered Judas with deep sorrow. Peter explicitly spoke of the greatness of Judas’ ministry in order to make them more alert and more careful to find a remedy.

18. With the reward he got. It seems likely to me that this account of the death of Judas was added by Luke in case some of Luke’s readers could not understand what Peter was saying in his speech.

Judas bought a field. The burial of Judas was a permanent sign of his ignominy. It was the reward for his falsehood and evil. Judas did not so much sell Christ for thirty pieces of silver as his own calling to be an apostle. He did not enjoy the money; he merely had the field. Moreover, by the marvelous providence of God the popular name for the field (Field of Blood, verse 19) was a public reminder of the shame of the priests who had purchased innocent blood from a traitor.

19.  In their language. Luke was Greek by birth. The language he refers to is the Hebrew language that the Jews used after the captivity in Babylon. It was a mixture of the Assyrian and Chaldean languages.

20. “It is written in the book of Psalms.” By appealing to the authority of Scripture Peter removed any difficulties that might have been caused by Judas’ falling away. In the psalms quoted by Peter David speaks of himself in order to describe Christ’s kingdom. The psalm gives a picture of the whole church, which is the body of the Son of God. Therefore the things written down must be fulfilled in the Head—and have been fulfilled, as the evangelists testify.

Now if anyone objects that the things that were spoken against the enemies of David ought not to be applied to Judas, my answer is that, on the contrary, they do fit Judas, because David did not think of himself as someone separate from the body of the church. Instead, as one of the members of Christ, he took Christ’s image and went out in his name. Anyone who understands that the “I” of the psalms was David and that David was a picture of Christ will not be taken aback if some of the descriptions of David are applied to Christ. David represents the whole church but begins at the Head, and in particular describes Christ’s sufferings at the hands of the wicked. As we learn from Paul, all the afflictions the godly suffer are part of Christ’s afflictions and serve to fulfill them (Colossians 1:24). This connection was made by David, or rather by the Spirit of God, who instructed the whole church through David. As for Christ’s persecutors, everything that is said about them in general rightly applies to their standardbearer, whose wickedness and godlessness are infamous and whose punishment ought to be equally wellknown.

David was not consumed by a perverse and corrupt passion for vengeance but was directed and inspired by the Holy Spirit. The things he prayed for had the force of prophecies, for the Spirit asks only for what God has decided to do and promises us.

Peter cited two different witnesses. The first (Psalm 69:25) meant that Judas, together with his name and family, would be obliterated and his place left vacant. The second (Psalm 109:8) suggested that someone else would be chosen to fill his place. At first these two seem to contradict each other—a desolate place and succession. Yet in the first psalm the Spirit only says that the enemies of the church would be taken away. It is the enemies who are not allowed to repossess the empty place. There is no reason why it should not be filled later by someone else. Indeed, to see the honor given to someone else adds to the punishment.

“His place of leadership.” The Hebrew word translated leadership (pecudab) means “jurisdiction or government” and refers to the overseeing of things. The word indicates that this evil traitor was no ordinary, run-of-the-mill type, but a man of honor and dignity. Yet he fell. From this we learn that evil persecutors of the church will not escape scotfree. The same wretched end faces them all.

21. “Therefore it is necessary.” At first sight this might seem to be stretching a point. If David did speak of transferring Judas’ leadership, it did not have to follow that the disciples should choose someone else to take his place. But they knew that they had been entrusted to govern the church. So as soon as Peter told them the Lord wanted it this way, he concluded that they should be the ones to do it. Whenever God chooses to use us to govern his church, as soon as we know his will we must not delay but resolutely carry it out. That was unquestionably the duty of the church. To discuss it would have been quite unnecessary. So today, when we hear that people must be dismissed from their positions because they have behaved in ungodly ways, and others must be chosen to take their place, the church must set about its duty. Therefore, let us always remember to think about what we have to do, so that we may be ready to obey the Lord.

“The whole time.” Peter began by referring to the time when Jesus first showed himself to the world. Note this particularly, for as I have said (see 1:1), Jesus lived a private life until he was almost thirty. He would not reveal more of himself than was necessary for our salvation.

22. “A witness with us of his resurrection.” Peter said that the apostle who was chosen must become a witness of the Resurrection. This means that if someone did not preach the Gospel, he was not an apostle. I agree that Peter required a man who could testify that he had seen the risen Lord. It was this that strengthened faith. All the same, when Peter said that they were preachers or witnesses of the Resurrection, he made teaching an essential part of an apostle’s work. He did not single out the Resurrection because the apostles must only witness to that but because, first, it includes preaching about the death of Christ and, second, its purpose is our redemption and it brings about our redemption. Also, the Resurrection introduces Christ’s heavenly sovereignty and the power of the Spirit in defending what is his—in establishing justice, restoring order, abolishing the tyranny of sin, and routing all the enemies of the church. The word resurrection does not exclude any of these things, for of necessity they are bound together. The Resurrection is mentioned before anything else, however, because it is the summit of the Gospel, as Paul also teaches (1 Corinthians 15:17).

But were the apostles the only witnesses of the Resurrection? Did they not have this in common with the rest of the disciples? Peter here seemed to claim that it was restricted to the apostles. My answer is that the name “apostle” was given to them because they were particularly chosen for that work and were the most important of those given this message, but they were not the only ones.

Verses 23-26

Why did they put forward two names? Why not be content with one? Were they unable to choose between the two? Or was there a disagreement? This seems unlikely in view of Luke’s statement about their unity (verse 14). It also would have been silly of them to sully the election of an apostle with controversy.

This is the reason why they cast lots: they wanted it to be known that Matthias was God’s choice. The pastors were chosen by the church, but the apostles were called by God. Hence Paul declares that he was an apostle sent “not from men nor by man” (Galatians 1:1). Since this was a position of such distinction, it was appropriate that the final decision about a replacement for Judas should be left to God. Also, Christ had personally appointed the other apostles, and if Matthias had been chosen only by men, he would not have had the same authority as the others. So the disciples submitted to God those whom they thought to be the best, and God then chose the one he knew to be most suitable. By the way the lot fell, God declared for Matthias.

But was it not very irresponsible of the apostles, and quite out of order, to entrust such an important matter to a lottery? How could they be sure about it? My answer is that the Holy Spirit moved them to act as they did. Although Luke does not actually say this, he implies it because he does not accuse the apostles of irresponsibility but instead shows that the election was lawful and approved by God. As I said, the Holy Spirit directed everything they did.

But why did they not pray that God would choose whomever he wanted out of the whole gathering? Why did they limit him to two? Why did they tie him down, as it were, and make him subject to their choices? But anyone who thinks this over quietly will see clearly, by the way Luke writes, that the disciples only dared to do what God said. As for people who are just looking for an argument, let’s send them packing!

24. They prayed. Joseph and Matthias were both upright men who lived exemplary lives. But of all the virtues, inner integrity of the heart is the most important, and that only God can assess. So the disciples prayed that God would bring to light what is hidden from human gaze. All this applies to us in our choice of pastors today. Though we are not always to consider two men for one position, we are often deceived; since the gift of discernment comes from God, we must always pray that he will show us his choice.

This passage also shows us the importance we must place on integrity and innocence when we are choosing pastors. Without these, education and eloquence and any other qualification you care to dream up are all so much hot air.

26. They drew lots. Those who think it is wrong to cast lots are mistaken—partly out of ignorance and partly because they do not understand the meaning of the word. There is nothing that has not been corrupted by insolence and conceit; casting lots is no exception. It has been seriously misused and reduced to the level of superstition. Predicting the future by lot is altogether devilish. But it is not wrong for officials to divide provinces by means of lots, or brothers their inheritance. Solomon plainly approves of this (Proverbs 16:33). This custom is no more invalidated by wrong use than the scientific study of the stars is invalidated by the debased pretense of the astrologers. The astrologers claim to study the stars, but this is a cover to hide their vile curiosity. Thus they bring a useful and commendable scientific study into disrepute. The same is true of those who claim to tell people their fortunes by casting lots. It is our duty to distinguish the legitimate from the corrupt.

The lot fell to Matthias. This was an unexpected result. We may infer that Matthias was not rated as highly as Joseph. Not only does Luke name Joseph first, but his two surnames show that he was held in great respect. He was called Barsabbas, which means “the son of an oath or of rest,” as if he were a mirror of faithfulness and innocence or of a quiet and unassuming nature. His other name, Justus, implied outstanding honesty. But God chose Matthias. From this we learn that we must not gloat even if we are praised to the skies and unanimously judged to be the best of people. We should only be concerned to gain God’s approval. He alone is the true and just Judge; his judgment determines whether we stand or fall. And, in order to squash all pride, he often passes over the person everyone considers the most important.

With the words he was added to the eleven apostles, Luke clears away any suspicion of presumptuous behavior from the casting of lots because he shows that the church welcomed Matthias as the one chosen by God.

Acts Chapter 2

Verses 1-4

1. When the day of Pentecost came. The miracle described in this chapter was performed on the festival day in order to make it better known, because during the festival very large numbers of people converged on Jerusalem. Similarly, Christ often went up to Jerusalem on the holy days Qohn 2:13; 5:1; 7:2,10; 10:22-23; 12:1), so that many people might see his miracles, and because in the larger crowds there might be more fruit from his teaching.

2-3. A sound ... came from heaven