|
15.
In those days, Peter standing up in the midst of the disciples,
said, (and the company of names together was almost an hundred
and twenty,) 16. Men and brethren, it was expedient that
this Scripture should be fulfilled, which the Holy Ghost
foretold by the mouth of David concerning Judas, which was guide
unto them which took Jesus: 17. Which was adopted into
the number of us, and had obtained part [lot] of this ministry.
18. And he truly hath [had] possessed [or gotten] a field
with the reward of iniquity, and being hanged, he burst in
sunder in the middle, and all his bowels gushed out. 19.
And this was known unto all the inhabitants of Jerusalem, that
that field is called, in their tongue, Aceldama, that is, The
field of blood. 20. For it is written in the book of the
Psalms, Let his habitation be void, and let there be none to
dwell therein, and let another man take his bishopric. 21.
Of all those, therefore, which were gathered together with us
all that time wherein the Lord Jesus went in and out amongst us,
22. Beginning from the baptism of John, until that day
wherein he was taken up from us, must one be made a witness
together with us of his resurrection. |
15.
It was meet that Matthias should be chosen into the place of Judas,
lest, through the treachery of one man, all that might seem to have been
made of none effect which Christ had once appointed. He did not
unadvisedly choose the twelve in the beginning, as principal preachers
of his gospel. For when he said that they should be judges of twelve
tribes of Israel, Luke
6:13, John 6:70; he
showeth here that it was done of set purpose, that they might gather
together the tribes of Israel unto one faith. But after that the Jews
had refused the grace offered unto them, it was behoveful that the
Israel of God should be gathered together out of all countries.
This, therefore,
was, as it were, a holy number, which, if it should have been diminished
through the wickedness of Judas, then should the preaching of the gospel
both have had, and also have, less credit at this day, if the beginning
thereof had been imperfect.
[Note: ]
Although, therefore, Judas would (as much as in him lay) have
disappointed the purpose of Christ, yet nevertheless it stood firm and
stable. He perished as he was worthy, yet did the order of the apostles
remain whole and sound.
The
company of names It is uncertain
whether he meaneth the men who only have the name properly, seeing the
women are comprehended under the name of the men; or whether he taketh
names simply for all the heads, as the Hebrews call them souls. This may
also be called in question, whether they were wont daily to frequent
that parlor in which the apostles did dwell, or they did continually
dwell there with them. For the place was scarce able to contain so great
a multitude, to serve them for all necessary uses. Surely it seemeth to
me a thing more like to be true, that Luke doth in this place express
the number of them, that we may know that they were all gathered
together when Peter made this sermon. Whereby we may guess that they
were not always present there. Although I dare not affirm any certain
thing concerning this matter, yet being moved with a probable
conjecture, I do rather lean unto this part, that the church was
gathered together them because they had to intreat of a serious matter,
and to this end also tendeth this word rising, [standing up.]
16.
It was meet that the Scripture should be fulfilled.
Because Peter doth speak in this their assembly, therefore the Papists
will have him to be the head of the church.
[Note: ]
As though no man might speak in
any assembly of the godly but he should straightway be Pope. We do
grant, that as in every assembly there must be some which must be chief,
so in this assembly the apostles did ascribe this honor unto Peter. But
what maketh this unto (the proving of) their Papacy? Wherefore, bidding
them adieu,
[Note: ,”
omitting these things.]
let us consider what the Spirit doth speak by the month of Peter. He
saith That the Scripture must needs have been fulfilled, lest any man’s
mind should be troubled with that horrible fall of Judas. For it seemed
a strange thing that he which was chosen by Christ unto so excellent a
function, should so filthily fall in the beginning of his course. Peter
removeth this stone of stumbling, when he saith that it was foretold by
the Scripture. Whence we may gather an admonition very necessary for
daily practice; namely, that we ought to attribute this honor unto the
prophecies of the Scriptures, that they are able to appease all such
fear as we conceive of the sudden event of things. For there is nothing
which doth more trouble us than when we stay still in our own sense and
understanding, and procure unto ourselves lets and doubts,
[Note:
,”
small scandals.] which
the Lord would be ready to cure, if so be that we would hold fast this
one thing, that nothing is absurd which he hath foreseen, appointed, and
foretold, that he might make us more strong. Neither was Judas therefore
excusable, because that which befell him was foretold, seeing that he
fell away, not being compelled by the prophecy, but only by the malice
of his own heart. The oration of Peter hath two parts. For, in the first
place, he putteth away the offense which godly minds might have
conceived by reason of the fall of Judas; whence also he gathereth an
exhortation that the rest may learn to fear God. Secondly, he telleth
them that it remaineth that they choose another into his place, both
which he proveth by testimony of Scripture.
Which the Holy Ghost foretold
Such manner of speeches bring greater reverence to the Scriptures,
whilst we are taught by them that David and all the rest of the prophets
did speak only as they were directed by the Holy Ghost; so that they
themselves were not the authors of their prophecies, but the Spirit
which used their tongues as an instrument. Wherefore, seeing that our
dullness is so great, that we ascribe less authority unto the Scriptures
than we ought, we must diligently note such manner of speeches, and
acquaint ourselves with them, that we may oftentimes remember the
authority of God to confirm our faith withal.
17. Adopted. It is
word for word reckoned. And he saith that he was one of the
number, that he might signify unto them that it was needful that the
empty place should be filled, to the end that the number might continue
whole. And to this propose serveth that which followeth, that he had
obtained a part in the ministry. For thereupon it doth follow that the
body should be, as it were, lame, if that part should be wanting. Surely
it was a thing which might make them greatly amazed, that he whom Christ
had extolled unto so high dignity should fall headlong into such
destruction. Which circumstance doth increase the cruelty of the fact,
[Note: ]
and teacheth the
rest to take heed unto themselves.
[Note:
,”
to be cautious and fear.]
Neither is it to be doubted but
that the disciples did remember Judas with great grief and sorrow. But
Peter doth here express by name the excellency of his function, that he
might make them more attentive and more careful to provide a remedy.
18. And he truly
It seemeth unto me a thing like to be true, that this narration of the
death of Judas was put in by Luke; therefore, it seemeth good to me to
include it within a parenthesis, that it may be separated from Peter’s
sermon. For to what end should Peter here reckon up unto the disciples
those things which they already knew well enough?
Secondly, it should have been an
absurd thing to have spoken after this among them, that the field which
was bought with the money that was given to betray Christ was called of
the Hebrews, in their own mother tongue, Aceldama. But whereas
some do answer, that Peter spoke this unto the Galileans, whose speech
did disagree with the Jewish tongue, it is but vain and frivolous. In
very deed they did somewhat disagree in pronunciation; yet not so much
but that they did well understand one another; like as do these of Paris
and the men of Rouen.
Furthermore, how could this be a
fit word for Jerusalem, where Peter made his sermon? To what end should
he interpret in Greek among the Hebrews their own mother tongue?
Therefore doth Luke of himself put in this sentence concerning the death
of Judas, lest Peter’s words might seem strange
[Note: ]
through ignorance
of that history.
He possessed a field This
word hath a double signification, which, in my opinion, doth rather
signify in this place to possess than to get; yet because it skilleth
little whether way we read it, I leave it indifferent. And he speaketh
after this sort, not because Judas had the use of the field, or that he
himself did buy it, seeing it was bought after his death. But Luke’s
meaning was, that his burial was the perpetual note of ignominy; was the
reward which he had for his falsehood and wicked act. Neither did he so
much sell Christ for thirty pieces as his apostleship. He enjoyed not
the money;
[Note: ]
he only possessed
the field. Furthermore, it came to pass through the marvelous providence
of God, that the very common name of the field should be a note of
infamy for the priests, which had bought (the) innocent blood of [from]
the traitor. He saith that the Hebrews did call it by that name in their
tongue, because he himself was a Grecian born; and he calleth that the
Hebrew tongue which the Jews did use after the captivity of Babylon,
namely, such as was mixed of the Assyrian tongue and of the Chaldean
tongue.
It is written in the book of
Psalms He taketh away, by authority of Scriptures, all offense which
might have happened by reason of the falling away of Judas. Yet might
this place seem to be greatly wrested: First, in that David did not wish
that these things might befall any particular person, but (in the plural
number) he wisheth them unto his enemies. Secondly, it seemeth that
Peter doth apply these things amiss unto Judas, which were spoken of the
enemies of David. I answer, that David doth there speak after this
[afterwards] of himself, that he may describe the condition and state of
Christ’s kingdom.
In that Psalm (I say) is
contained the common image of the whole Church, which is the body of the
Son of God. Therefore, the things which are there set down must needs
have been fulfilled in the head, which are indeed fulfilled, as the
evangelists do testify, know, if any man object that those things which
there were spoken against the enemies of David do not fitly agree unto
Judas, we may easily gather that they do so much the rather agree with
him, because David doth not respect himself as being separated from the
body of the Church; but rather as he was one of the members of Christ,
and so taking upon him his image, he steppeth forth in his name.
Whosoever shall mark that this
singular person was attributed to David, that he should be a figure of
Christ, will not marvel if all these things be applied unto him which
were prefigured in David. Although, therefore, he doth comprehend the
whole Church, yet he beginneth at the head thereof, and doth especially
describe what things Christ should suffer by the hands of the wicked.
For we learn out of Paul’s doctrine, that whatsoever afflictions the
godly suffer, they are part of the afflictions of Christ, and serve to
the fulfilling of the same, (Colossians
1:14.) This order and connection did David observe, or rather the Spirit
of God, who meant by the mouth of David to instruct the whole Church.
But as touching the persecutors of Christ, all that which is commonly
spoken of them is by good right referred unto their standard-bearer;
whose impiety and wickedness, as it is most famous, so his punishment
ought to be made known unto all men. If any man do object again, that
that which is recited in the Psalm is only certain cursings, and not
prophecies; and that, therefore, Peter doth gather improperly that it
was of necessity that it should be fulfilled, it is soon answered. For
David was not moved with any perverse or corrupt affection of the flesh
to crave vengeance; but he had the Holy Spirit to be his guide and
director. Therefore, what things soever he prayed for there, being
inspired with the Holy Ghost, they have the same strength which
prophecies have, because the Spirit doth require no other thing than
that which God hath determined with himself to perform, and will also
promise unto us. But whereas Peter doth cite out of the Scriptures two
diverse testimonies; by the first is meant, that Judas, together with
his name and family, should quite be extinguished, that his place might
be empty; the other, which he fetcheth out of the 109th Psalm, tendeth
to this end, that there should be another chosen to supply his place.
These seem at first to be contrary; namely, a waste habitation and
succession. Yet, because the Spirit saith only, in the former place,
that the adversaries of the Church should be taken away, that their
place might be empty, and without one to dwell therein, in respect of
themselves, this is no let why another may not afterward supply their
empty place. Yea, this doth also augment their punishment, in that the
honor, after it was taken from him that was unworthy thereof, is given
to another.
And his bishopric The
Hebrew word could not be translated more fitly. For
פכודה
(pecudah) doth signify a jurisdiction or government, so
called of the overseeing and beholding of things. For as for those which
interpret it wife, the text
[Note: ]
refuteth them; for
it followeth in the next verse, of his wife, that she may be made a
widow. Therefore, after that he had wished that the wicked may be
deprived of his life, he addeth, moreover, that he may be spoiled of his
honor; neither doth he stay here, but also he desireth that another may
succeed him, whereby, as I have said before, his punishment is doubled.
In the meanwhile, he noteth by the way,
[Note:
,”
indirectly.] that this
false, treacherous, and wicked person, whereof he speaketh, should not
be some one of the common sort, but such an one as should be indued with
honor and dignity; from which, nevertheless, he shall fall. And out of
this place must we learn, that the wicked shall not escape scott free,
which have persecuted the Church of God; for this miserable and wretched
end is prepared for them all.
21. We must therefore.
This which he bringeth in might seem, at the first sight, to be far
set [fetched.] For if so be it David did speak of transposing
[Note: ]
Judas’s bishopric,
it did not thereupon straightway follow that the disciples should choose
another to be his successor; yet, because they knew that they had this
charge given them to order the Church, so soon as Peter had told them
that it did please the Lord that it should be so, he gathereth thereupon
that they ought to do it. For whensoever God will use as means,
[Note:
,”
since God is pleased to use our agency.]
to maintain the government of
his Church, so soon as we know what his will is, we must not linger, but
stoutly perform whatsoever is required in our ministry (and function.)
That was, without all controversy, what was the duty of the Church; like
as, at this day, when we hear that those must be put from their office
which behave themselves ungodly and wickedly, and that others must be
chosen in their rooms, the Church must take this charge in hand.
Wherefore, it was superfluous to move any question about a thing that
was not to be doubted of. Therefore, let us always remember to consider
what we have to do, that we may be ready to obey the Lord. Furthermore,
when as he intreateth of the making of an apostle, he saith, He must be
a witness of the resurrection; which signifieth that the apostleship is
not without the preaching of the gospel. Whence it may appear how vain
and frivolous the Popish bishops are, which having on only dumb visors,
brag that they are the successors of the apostles; but wherein are they
like unto them? I grant that Peter doth here require such a witness as
saw the Lord after his resurrection, of which sort John professeth
himself to be one, when he saith, “He which saw it beareth witness,” (John
19:35.) For this did serve for the confirmation of faith; yet,
nevertheless, Peter maketh it a thing necessary in him and the rest of
his fellows in office, that they should teach, whilst he maketh them and
himself preachers or witnesses of the resurrection.
He nameth the resurrection, not
because they must bear witness thereof alone; but because, first, under
this is comprehended the preaching of the death of Christ; secondly,
because we have the end of our redemption therein, and the
accomplishment thereof, and also it bringeth with it the celestial
government of Christ, and the power of the Spirit in defending his, in
establishing justice and equity, in restoring order, in abolishing the
tyranny of sin, and in putting to flight all the enemies of the Church.
Let us know, therefore, that those things are not excluded by this word
which are necessarily knit together. Nevertheless, let us note that the
resurrection is here named before other things, as being the chief point
of the gospel, as also Paul teacheth, (1
Corinthians 15:17.)
But were the apostles alone
witnesses of the resurrection? Was not this also common to the rest of
the disciples? For Peter seemeth to challenge this as proper only to the
apostles. I answer, that this title is therefore attributed unto them,
because they were chosen peculiarly unto that function, and because they
had the chief room amongst those which did bring this embassage;
therefore, though they were the chief of those which were assigned, yet
were not they only appointed thereunto.
All that time. He
beginneth at that time when Jesus began to show himself unto the world,
which is diligently to be observed, as before I have said; for he lived
privately until such time as he was almost thirty years of age. For he
would not make himself known further than was needful for our salvation.
Therefore, when the time was come wherein he must go about that business
which his Father had appointed him, he came abroad like a new man, and
one that was but lately born. Every man may easily perceive what great
force this hath to bridle our curiosity. The whole life of Christ might
have been a mirror most marvelous,
[Note: ]
of more than
absolute perfection; and yet, notwithstanding, that he might keep us
occupied in the study and meditation of those things which were most
needful to be known, he would lead the better part of his life obscurely
and in secret.
[Note: ,”
as it were buried.] Who
dare now wander without Christ, seeing that he doth apply the knowledge
of himself to the edifying of faith?
The Hebrews take this, to go in
and out, for to be conversant and to lead the life among men. In which
sense, citizens are said to go in and out by the gates of their city; so
John 10:9,
“If any man enter in by me, he
shall go in and out,
and shall find pasture.”
Although, in the Second Book of
the Chronicles, the first chapter, and tenth verse, it seemeth to be a
token of rule and government.
|
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.
[Note: ]
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,
[Note: ]
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?
[Note:
,”
their suffrages.] 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.
[Note:
,”
let us leave them alone, bid them good day.]
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.
[Note: ]
25.
[Note: ]
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
[Note: ]
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.
