John Calvin Commentary Acts 13:48

"And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed." — Acts 13:48 (ASV)

And when the Gentiles heard. The reason for the Gentiles’ joy was this: namely, when they heard that they were not called to salvation suddenly, as if this had not been previously decreed by God, but that what was foretold many years before was now finally fulfilled.

For undoubtedly, it was no small confirmation of their faith that salvation was promised to them by the coming of Christ, through which it also happened that they embraced the gospel with more earnest desire and reverence. To glorify the word of God may be explained in two ways: either that they confessed that what was prophesied by Isaiah was true, or that they embraced with faith the doctrine that was set before them.

Certainly, a full agreement on their part is indicated, because they disputed or doubted no longer, as soon as they saw that Paul had gained the victory. And surely, we then honor the word of God as we should when we obediently submit to it by faith, since it cannot be more grievously blasphemed than when people refuse to believe it.

And here we see how the Gentiles were not hindered by the stubbornness they saw in the Jews from committing themselves to Christ. With similar courage, we must despise and tread underfoot the pride of the wicked when, by their obstinacy, they endeavor to block our path.

And they believed. This is an explanation of the preceding phrase, at least in my judgment. For Luke shows what kind of glory they gave to the word of God. And here we must note the limitation when he says that they believed—not all in general, but only those who were ordained to life.

And we need not doubt that Luke calls those tetagmenous who were chosen by the free adoption of God. For it is a ridiculous quibble to attribute this to the disposition of those who believed, as if those whose minds were well-disposed received the gospel. For this ordaining must be understood as referring to the eternal counsel of God alone.

Nor does Luke say that they were ordained to faith, but to life, because the Lord predestines His own to the inheritance of eternal life. And this passage teaches that faith depends upon God’s election. And surely, since the entire human race is blind and stubborn, these diseases are firmly embedded in our nature until they are remedied by the grace of the Spirit, and that remedy flows from the fountain of election alone.

For when two people hear the same doctrine together, one shows himself receptive to teaching, while the other continues in his obstinacy. It is not, therefore, because they differ by nature, but because God illumines the former and does not grant the other the same grace.

We are, indeed, made children of God by faith; as faith, from our perspective, is the gate and the very beginning of salvation. But there is God’s prior action, for He does not begin to choose us after we believe. Instead, He seals His adoption—which was hidden—in our hearts by the gift of faith, so that it may be manifest and sure.

For if it is unique to the children of God alone to be His disciples, it follows that discipleship does not pertain to all the children of Adam in general. It is no wonder, therefore, if not all receive the gospel. Although our heavenly Father invites all people to the faith by the outward call through humans, He does not effectually call by His Spirit any except those whom He has determined to save.

Now, if God’s election, by which He ordains us to life, is the cause of faith and salvation, then nothing remains for human worthiness or merits.

Therefore, let us hold to and note what Luke says: that those were previously ordained to life who, being ingrafted into the body of Christ by faith, receive the earnest and pledge of their adoption in Christ. From this we also gather what power the preaching of the gospel has in itself.

For it does not find faith in people, except because God inwardly calls those whom He has chosen, and because He draws to Christ those who were previously His own (John 6:37). Also, Luke teaches in the same words that it is impossible for any of the elect to perish.

For he does not say that one or a few of the elect believed, but as many as were elect. For though God’s election is unknown to us until we perceive it by faith, yet it is not doubtful or in suspense in His secret counsel, because He entrusts all those whom He considers His to the safeguard and care of His Son, who will continue as a faithful keeper even to the end.

Both these points must be understood. When election is placed above faith, there is no reason why people should claim for themselves anything in any part of their salvation. For if faith—in which salvation consists, which is to us a witness of the free adoption of God, which unites us to Christ and makes His life ours, through which we possess God with His righteousness, and finally, through which we receive the grace of sanctification—is grounded outside of us in the eternal counsel of God, then whatever good things we have, we must necessarily acknowledge that we have received them from the grace of God, which precedes us of its own accord.

Again, because many entangle themselves in doubtful and thorny speculations while they seek for their salvation in the hidden counsel of God, let us learn that God’s election is therefore confirmed by faith, so that our minds may be turned to Christ as the pledge of election, and that they may seek no other certainty except that which is revealed to us in the gospel. I say, let this seal be sufficient for us: that

whosoever believeth in the only-begotten Son of God hath eternal life (John 3:36).