Calvin's Commentaries
The Acts of the Apostles (Volume XVIII)
ACTS 1:10-14
10.
Two men.
He calleth them so by reason of their form. For
although it might be that they had the bodies of men in deed, concerning
which thing I will not greatly stand in defense of either part, yet certain
it is they were not men; but because this metonymia
is commonly used in the Scriptures, especially in
the First Book of Moses, I will not greatly stand thereupon. Their
white garments were a token of
rare and excellent dignity. For God meant by this, as by an evident token to
distinguish them from the common sort of people, that the disciples might
give better ear unto them;
4
and that at this day we also may know that this vision was showed them of
God.
11.
Ye men of Galilee, etc.
I am not of their opinion who think that this name was given the apostles
after an opprobrious sort, as if the angels meant to reprehend the slowness
and dullness of the apostles. In my opinion, it was rather to make them more
attentive, in that men, whom they did never see before, did name them as
though they had perfectly known them. But they seem to reprehend without
cause, for looking up into heaven. For where should they rather seek for
Christ than in heaven? Doth not the Scriptures also oftentimes exhort us
thereunto? I answer, that they were not reprehended because they looked up
towards heaven; but because they coveted to see Christ, when as the cloud
which was put between them and him did keep them from seeing him with their
bodily senses: Secondly, because they hoped that he would return again
straightway, that they might enjoy the sight of him again, when as lie did
ascend to stay in the heavens until such time as he should come
5
to judge the world. Wherefore, let us first learn out of this place that we
must not seek Christ either in heaven, either upon earth, otherwise than by
faith; and also, that we must not desire to have him present with us bodily
in the world; for he that doth
6
either of those two shall oftentimes go farther from him. So this their
admiration is reprehended, not simply, but inasmuch as they were astonied by
the strangeness of this matter; like as we are oftentimes carried
unadvisedly into a wonderful great wondering at God's works; but we never
apply ourselves to consider for what end and purpose they were done.
Jesus, which is taken up into heaven.
There are two members in this one sentence. The
first is, that Christ was taken up into heaven, that they may not henceforth
foolishly desire to have him any longer conversant with them upon earth. The
other is straightway added as a consolation concerning his second coming.
Out of these two jointly, and also severally, is gathered a firm, stable,
and strong argument, to refute the Papists, and all other which imagine that
Christ is really present in the signs of bread and wine. For when it is said
that Christ is taken up into heaven; here is plainly noted the distance of
place. I grant that this word heaven
is interpreted divers ways, sometimes for the air,
sometimes for the whole connection
7
of the spheres, sometimes for the glorious kingdom of God, where the majesty
of God hath his [its] proper scat, howsoever it doth fill the whole world.
After which sort Paul doth place Christ above all heavens, (Ephesians
1:22,) because he is above all the world, and hath the
chiefest room in that place of blessed immortality, because he is more
excellent than all the angels, (Ephesians
4:15.) But this is no let why he may not be absent
from us bodily, and that by this word heavens,
there may not be signified a separation from the
world. Let them cavil as much as they will, it is evident that the heaven
whereinto Christ was received is opposite to the frame of the world;
therefore it doth necessarily follow, that if he be in heaven, he is without
[beyond] the world.
But, first, we must mark what
the purpose of the angels was, for thereby we shall more perfectly know what
the words mean. The angels' intent was to call back the apostles from
desiring the carnal presence of Christ. For this purpose was it that they
said that he should not come again until he came to judge the world. And to
this end serveth the assigning of the time, that they might not look for him
in vain before that same time. Who seeth not that in these words is
manifestly showed that he was bodily absent out of the world? Who seeth not
that we are forbidden to desire to have him upon the earth? But, they think
they escape safe with that crafty answer, when as they say that then he
shall come visibly; but he cometh now invisibly daily. But we are not here
to dispute of his form; only the apostles are taught that Christ must abide
in heaven until such time as he appear at the latter day. For the desiring
of his corporeal presence is here condemned as absurd and perverse. The
Papists deny that he is present in the sacrament carnally, while that his
glorious body is present with us after a supernatural sort, and by a
miracle; but we may well enough reject their inventions concerning his
glorious body, as childish and frivolous toys. They feign unto themselves a
miracle not confirmed with any testimony of Scripture. The body of Christ
was then glorious, when as he was conversant with his disciples after his
resurrection. This was done by the extraordinary and secret power of God;
yet, notwithstanding, the angels do forbid to desire him afterward after
that sort, and they say that he shall not come unto men in that sort (before
the latter day.) Therefore, according to their commandment, let us not go
about to pull him out of the heavens with our own inventions; neither let us
think that we call handle him with our hands, or perceive him with our other
senses, more than we can see him with our eyes. I speak always of his body.
For in that they say it is infinite, as it is all absurd dream, so is it
safely to be rejected. Nevertheless, I willingly confess that Christ is
ascended that he may fulfill [fill] all things; but I say that he is spread
abroad everywhere by the power of his Spirit, not by the substance of his
flesh. I grant, furthermore, that he is present With us both in his word and
in the sacraments. Neither is it to be doubted, but that all those which do
with faith receive the signs of his flesh and blood, are made truly
partakers of his flesh and blood. But this partaking doth nothing agree with
the dotings of the Papists; for they feign that Christ is present in such
sort upon the altar as Numa Pompilius did call down his Jupiter Elicitus, or
as those witches did fetch down the moon from heaven with their
enchantments. But Christ, by reaching us the bread in his Supper, doth will
us to lift up our hearts into heaven, that we may have life by his flesh and
blood. So that we do not eat his flesh grossly, that we may live thereby,
but he poureth into us, by the secret power of his Spirit, his force and
strength.
He shall so come.
I have said before, that by this consolation all
sorrow which we might conceive, because of Christ's absence, is mitigated,
yea, utterly taken away, when as we hear that lie shall return again. And
also the end for which he shall come again is to be noted; namely, that he
shall come as a Redeemer, and shall gather us with him into blessed
immortality. For as lie doth not now sit idle in heaven, (as Homer
signifieth, that his gods be busied only about their bellies;) so shall not
he appear again without profit. Therefore, the only looking for Christ's
coming must both restrain the importunate desires of our flesh, and support
our patience in all our adversities; and, lastly, it must refresh our
weariness. But it worketh this only in the faithful, which believe that
Christ is their Redeemer; for it bringeth unto the wicked nothing but dread,
horror, and great fearfulness. And howsoever they do now scoff' and jest
when as they hear of his coming, yet shall they be compelled to behold him
sitting upon his tribunal-seat, whom now they will not vouchsafe to hear
speak. Furthermore, it were but frivolous to move any question about his
apparel wherewith he was then clothed, whether he shall come again being
clothed with the same or no. Neither am I now determined to refute that
which Augustine, in his Epistle unto Consentius, doth touch,
(August. ad Con. Epist. 146;)
notwithstanding, it is better for me to omit that thing which I cannot
unfold.
12. That he may pass over
unto another history, he showeth that the disciples being returned unto
Jerusalem, dwelt together in one parlor. For it was the upper part of the
house, which used to be let out unto those which did hire houses;
1 for
the most commodious places were reserved unto them that were masters of the
house, (for their own use.) Wherefore, by this word Luke doth signify that
they were driven into a strait room;
2 and
yet, notwithstanding, though this commodity were great, yet they did not
part asunder. They might have been more commodiously asunder, yet might they
not part company before they had received the Spirit. In that he noteth here
the distance of place, it bringeth credit unto the history. Unless,
peradventure, he meant hereby to declare that they were not terrified with
any fear of danger, but that they did all return and kept company together
in one house, which was not so large, but that the company being greater
than the place could well contain, it might breed some rumor (or noise.) A
Sabbath-day's journey was two miles, and that account doth well agree with
the place of
John 11:18, where he saith, "that Jerusalem was distant from Bethany
almost fifteen furlongs;" which containeth about a thousand and nine hundred
paces. And the mount Olivet was at the side of Bethany. There was no
Sabbath-day's journey prescribed in the law; for the Lord doth command them
simply to rest upon the Sabbath-day in the law.
3 But
because the Jews could not easily be ruled, but that they would run abroad
about their business upon the Sabbath-day, (as the Lord himself doth
complain, "that they did bear burdens out at the gates,") (Jeremiah
17:24,) therefore, it is to be thought that it was determined by the
priests, 4
(to the end they might restrain such enormities,) that no man should travel
upon the Sabbath-day above two miles. Although Jerome, in his Answers unto
Algasia, doth say that this tradition did come from two Rabbins, namely,
from Atriba, and from Simon Heli.
13. Where they abode.
Some translate it, where they did abide;
as though they did use to dwell there. But I am of
that opinion, that they did then first of all use that hired room to dwell
together in, until such time as the Holy Spirit was come upon them. Too, too
ridiculous are the Papists, which go about to prove Peter his supremacy
5
hereby, because he is reckoned up first of all the apostles. Although we do
grant that he was the chiefest of the apostles, yet it doth not follow
hereupon that he was the chiefest ruler of all the world. But if he be,
therefore, the chief of all the apostles, because his name is first in the
catalogue of the apostles' names, I will again conclude, that the mother of
Christ was inferior unto all the rest of the women, because she is [here]
reckoned the last; which they will in no case admit, as indeed it were a
thing too absurd. Wherefore, unless they will set their Papacy to be laughed
at of all men, as hitherto they have done, they must leave off to adorn it
with such foolish toys. But what is their intent? Forsooth, they will prove
out of the Scriptures that there was a secondary head of the Church,
inferior to Christ; whereas there is no syllable in the Scripture which is
consenting unto this their foolish invention. No marvel is it, therefore, if
they do snatch here and there certain places, which, although no man smite
them out of their hands, they will let fall of their own accord. But
omitting them, let us mark what is Luke's purpose in this place. Because the
disciples had fallen away, and filthily fled from their Master Christ, every
man whither fear did drive him, (Matthew
26:56,) they did deserve, like forsakers of their
masters, or run-agates, to be deprived of honor. Therefore, that we may know
that by the appointment of the Lord they were gathered together again, and
restored to their former degree, Luke reckoneth up all their names.
14.
With their wives.
Some translate it
women; and they think that he speaketh of those
which accompanied Christ. As I will not contend with any man concerning this
matter, so have I not doubted to prefer that which I thought was more
probable. I grant that the word which Luke useth may be interpreted both
ways. But this is my reason, why I do think that he speaketh rather of
wives, because, seeing that they used afterward to carry their wives about
with them, as Paul doth testify, (1
Corinthians 9:5,) it is not likely that they were then
asunder. For they might more easily rest together in one place, than by
wandering to and fro oftentimes to change their abiding; and, secondly,
seeing that they did look for the coming of the Holy Ghost, which was even
then at hand, what reason was there why they should deprive their wives of
so great goodness? Peter's wife was about to be a helper unto him shortly
after, which we must also think of the rest of the wives. These women had
need of heroical fortitude and constancy, lest they should faint. Who would,
therefore, think that they were excluded from their husbands whilst they
look for the coming of the Spirit? But if they will stick to the general
word, it standeth with reason that there were married women in the company.
Howsoever it be, it is Luke's mind to tell us by the way how greatly they
had changed their minds.6
For whereas before the men, being afraid, had fled away, the women are
gathered together with them now, neither do they fear any danger. He doth
reckon up the mother of Jesus with the other women, whom, notwithstanding,
John is said to have kept at his own house. But, as I have said before, they
met altogether now only for a short season; for it is not to be doubted but
that they departed one from another afterwards. It is well known that
amongst the Hebrews all kinsfolk are comprehended under this word
brethren.
All these did continue.
Here he showeth that they did diligently look
for the coming of the Holy Spirit.; For this was the cause of their prayer,
that Christ would send his Spirit, as he had promised. Whereupon we may
gather that this is the true faith which stirreth us up to call upon God.
For the security of faith doth much differ from sluggishness. Neither doth
God, therefore, assure us of this grace, that our minds may straightway
become careless, but that he may rather sharpen our desire to pray. Neither
is prayer any sign of doubting, but rather a testimony of our (sure hope
and) confidence, because we ask those things at the Lord's hands which we
know he hath promised. So it becometh us also (after their example) to be
instant in prayer,
7 and to beg at God's hands
that he will increase in us his Holy Spirit:
8
increase, (I say,) because before we can conceive any prayer we must needs
have the first-fruits of the Spirit. For as much as he is the only Master
which teacheth us to pray aright, who doth not only give us utterance, (Romans
2:25,) but also governs our inward affections.
Furthermore, Luke doth express
two things which are proper to true prayer, namely, that they did persist,
and that they were all of one mind. This was art exercise of their patience,
in that Christ did make them stay a while,9
when as he could straightway have sent the Holy Spirit; so God doth
oftentimes drive off,
10 and, as it were, suffer us to languish, that
he may accustom us to persevere. The hastiness of our petitions is a
corrupt, yea a hurtful plague; wherefore it is no marvel if God do sometimes
correct the same. In the mean season (as I have said) he doth exercise us to
be constant in prayer. Therefore, if we will not pray in vain, let us not be
wearied with the delay of time. As touching the unity of their minds, it is
set against that scattering abroad, which fear had caused before. Yet,
notwithstanding, we may easily gather, even by this, how needful a thing it
is to pray generally, in that Christ commandeth every one to pray for the
whole body, and generally for all men, as it were, in the person of all men:
Our Father, Give us this day, etc., (Matthew
6:9.) Whence cometh this unity of their tongues but from one Spirit?
Wherefore, when Paul would prescribe unto the Jews and Gentiles a right form
of prayer, he removeth far away all division and dissension. That we may,
(saith he,) being all of one mind, with one mouth glorify God, (Romans
15:6.) And truly it is needful that we be brethren, and agree together
like brethren, that we rightly call God Father.
