John Calvin Commentary Acts 1:3

"To whom he also showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God:" — Acts 1:3 (ASV)

Unto whom, etc. He adds this so that he might cause the resurrection to be believed, as something most necessary to know, and without which the whole gospel falls flat, nor does any faith remain. And, to omit speaking of other disadvantages that arise from ignorance of Christ's resurrection, the gospel loses its whole authority unless we know and are also fully persuaded that Christ, being alive, speaks to us from heaven.

To this, Luke has primary regard in this place. Therefore, so that the truth of this might not be called into question, he says that it was proved by many signs and tokens. What Erasmus, following an old interpreter, calls arguments, I have translated as proofs. For Aristotle, in the first book of his Rhetorics, calls that τεκμηριον which is a necessary proof among signs.

This, therefore, is what I said before: that Christ made his resurrection manifest to his apostles by evident tokens, which served as necessary proofs, so that they would not doubt it. Furthermore, he does not list those tokens and signs, except that he says that Christ frequently appeared to them over a period of about a month and a half.

If he had appeared to them only once, it might have been somewhat suspicious; but by showing himself so often to them, he dissolves all doubts that might arise in their minds. In this way, he also removes the reproach of the ignorance that he said was in the apostles, lest it discredit their preaching.

He treats of the kingdom of God. He tells us again that the apostles themselves were well taught before they undertook to teach others; therefore, whatever things they uttered and brought to light, either by word or by writing, concerning the kingdom of God, are the very words that Christ himself uttered.

And in this way he briefly sets forth the purpose of the doctrine of the gospel: namely, that God may reign in us. Regeneration is the beginning of this kingdom, and its end is blessed immortality; the intermediate stages consist of a fuller progression and increase of regeneration.

But for this to appear more clearly, we must first note that we are born and live as aliens and strangers to the kingdom of God, until God fashions us anew to a new life. Therefore, we may properly contrast the world, the flesh, and whatever is in human nature with the kingdom of God, as opposed to it.

For the natural person is wholly occupied with the things of this world and seeks happiness here; meanwhile, we are, as it were, banished from God, and He likewise from us. But Christ, by the preaching of the gospel, lifts us up to the contemplation of the life to come.

And so that he may better bring this about, he reforms all our earthly affections, and so, having stripped us of the vices of our flesh, he separates us from the world.

And, just as eternal death is prepared for all those who live after the flesh, so, inasmuch as the inner person is renewed in us, so that we may advance in the spiritual life, we draw nearer to the perfection of the kingdom of God, which is fellowship in the glory of God.

Therefore, God will reign in and among us now, so that he may at last make us partakers of his kingdom.

From this we gather that Christ principally treated of the corruption of mankind; of the tyranny of sin, whose bond-slaves we are; of the curse and guilt of eternal death, to which we all are subject; and also of the means to obtain salvation; of the remission of sins; of the denying of the flesh; of spiritual righteousness; of the hope of eternal life; and of similar such matters.

And if we wish to be rightly instructed in Christianity, we must apply our studies to these things.