John Calvin Commentary Acts 14

In the preceding chapter, Luke declared how Paul and Barnabas undertook their mission to the Gentiles. Furthermore, it might seem to be an unpromising and unfortunate beginning, in that they were not only expelled from Antioch but also forced by the obstinate wickedness of certain individuals to shake the dust from their feet.

But although they had only a short reception in one place, they do not yield, because they consider that the Lord had called them on the condition that they should do their duty, even if the whole world and Satan were to oppose them. Therefore, we see that they came not only ready to teach but also armed to enter conflicts, so that they might courageously proceed in publishing the gospel, even in the midst of struggles.

And assuredly, that which was once spoken to Jeremiah is common to all the prophets and ministers of God:

“They shall fight against thee, but they shall not prevail,” (Jeremiah 1:19).

Now, wherever they flee, they still carry the same courage with them. This shows that they were not only equipped for one battle but for continual warfare, which Luke now continues to describe. He says first that they came to Iconium, and he also shows that they did not seek a haven there where they might rest quietly; instead, they entered the synagogue as if they had suffered no harm at all.

I refer the word Κατα το αυτο, since it means among the Greeks together, or at the same time, to the Jews rather than to Paul and Barnabas. Therefore, I interpret it thus: not that they both went in together, but that they followed the multitude at the solemn and appointed time of the meeting. From this we gather that they did not speak secretly with a few men, but in a great assembly of people.

By this, they declare their boldness and eagerness; they are so far from fearing envy or avoiding danger.

That a great multitude believed. Just as Luke previously showed the power of the Spirit in Paul and Barnabas, so now he describes another grace of God in the prosperous success they had. For a single sermon they preached was not fruitless, but it brought forth many children of God, from both the Jews and the Gentiles.

If one, or two, or a few had believed, they might have thought that they had done well; but the Lord confirms them far better, as they gather such plentiful fruit from their doctrine in so short a time.

For they knew that so many people's hearts were converted to believe, not so much by their own speaking as by the power of the Spirit. This also assured them that they were defended by the outstretched hand of God, which greatly encouraged them.

And those Jews which believed not, indeed, they are persecuted anew, and this by the Jews, for they were like firebrands to inflame the minds of the Gentiles. For it is to be supposed that the Gentiles would have tolerated hearing the gospel preached, unless they had been incensed by these instigators to resist.

I interpret κακωσαι here to mean resisting with malicious intent, or to inflict harm.

Under the name "brethren," Luke includes, in my judgment, all the godly; namely, that whoever embraced the gospel was vexed and troubled, as if some pernicious sect had risen to spread discord, to trouble the peace of the city, and to shake the public state. Yet, if anyone prefers to limit its meaning to Paul and Barnabas, I do not strongly object.

A long time. Luke declares here that Paul and Barnabas did not depart the city as soon as they saw some set against them, for when he says that they behaved themselves boldly, he indicates to us that there was cause for fear offered to them. From this we gather that they stood firmly, and that through remarkable constancy and courage they counted all dangers as nothing, until they were compelled by violence to depart to another place.

This clause, επι κυριω, may be interpreted in different ways: either that they acted boldly in the Lord’s cause, or that they trusted in His grace and were thereby encouraged. I have followed that which was more common: that they behaved themselves freely and boldly in the Lord, that is, being helped not by their own strength, but by His grace.

He shows immediately after, in what way they were encouraged in the Lord; namely, because He approved the doctrine by signs and miracles. For since they knew by this that the Lord was present with them, and that His hand was near to help them, they were rightly spurred on to act boldly.

But in noting one kind, he does not exclude other kinds, for the Lord lifted them up to boldness and established them in constancy by other means. It seems that Luke spoke of miracles expressly, because the Lord showed in them His power openly before all the people. Therefore, Paul and Barnabas were greatly emboldened when the Lord so delivered their doctrine from contempt.

Furthermore, we must note this phrase: that the Lord gave witness to the gospel in miracles, for it shows the true use of miracles. This is, indeed, the primary purpose: that they may show to us the power and grace of God. But because we are wrong and perverse interpreters of them, lest they be drawn into abuse and corruption, God never allows them to be separated from His word.

For if miracles were worked at any time without His word:

• That was very seldom.
• Little fruit came of it.

So Luke says, in this place, that the gospel was established by miracles, not so that some confused religion might possess the minds of men, but so that, with Paul’s doctrine leading the way, they might be brought to the pure worship of God.

From this we may easily gather how foolishly the Papists act when they endeavor to lead the world away from reverence for God and the gospel by mere miracles. For we must hold to the principle that those miracles which came from God at any time never tended to any other end than that the gospel might have its perfect and full authority.

Now we must see whether the gospel commands us to call upon the dead, to burn incense to idols, to transfer to saints (who are claimed to reign) the grace of Christ, to undertake vowed pilgrimages, or to invent profane forms of worship, of which there is no mention made in the Word of God. But there is nothing more contrary to the gospel than that these superstitions should take place. From which it follows that the Papists wickedly turn the very supports of the gospel into weapons to attack it.

What Luke says also points to this same conclusion: that the Lord granted that miracles might be done by the hands of His servants. In these words he teaches that those who obeyed God were only ministers, and that He was the author, who used their hand and labor. Therefore, speaking properly, we cannot say that they were Paul and Barnabas’s miracles, but the miracles of God alone, who so works through men that He will not have His glory darkened by their ministry.

Furthermore, we must note the title of the gospel, which Luke includes here, so that it may be made more dear to us. For in calling it the word of grace, it has a most pleasant taste, because salvation is offered to the world in it through Christ. We must also understand its contrast with the law, in which only the curse is set before us. Therefore, let us remember that God speaks to us in the gospel for this purpose: that He may reconcile Himself to us and may testify that He is merciful to us.

Nor does this prevent it from being the savor of death unto death to the reprobate (2 Corinthians 2:16), because they do not change its nature by their own fault. Read what we have said in the second chapter concerning signs and wonders.

The multitude was divided. The most troublesome part of the tragedy now follows, for the city is divided into two parts; and eventually Paul and Barnabas (being compelled by the uproar of the people) depart to another place.

If it is asked what was the origin of the discord, certainly it flowed from the gospel, to which, however, nothing is more contrary than causing discord; but the willfulness of men causes the gospel, which should be the bond of unity, to be (as soon as it is proclaimed) the occasion of tumults.

Therefore, as soon as any schism arises, before we condemn those who seem to be its authors, we should wisely consider who should bear the blame. We hear here that one city was divided, by which some were brought to Christ. The Spirit of God declares this to the praise, and not the shame, of Paul and Barnabas.

We must observe the same rule today, lest the gospel be burdened with undeserved blame if it does not bring men together to God, but instead the wicked rage against it. It is undoubtedly a miserable thing to see division among men. But just as the unity that separates us all from God is accursed, so it would be better for a few to depart a hundred times from all the world and, in the meantime, return to favor with God, than that they, by continually disagreeing with Him, should have peace with the world.

Observe to what extent the holy champions of Christ suffered. They do not retreat when their enemies merely set themselves against them; but when the uprising grows intense, and they are in danger of stoning, though they have many supporters of their doctrine, they proceed no further, but remembering the saying of Christ, in which He warns the faithful in patience to possess their souls, they avoid the rage of the enemy.

And though they flee, so that they do not throw themselves headlong into death, yet their constancy in preaching the gospel sufficiently declares that they did not fear danger. For Luke says that they preached the gospel in other places also. This is the right kind of fear, when the servants of Christ do not willfully run into the hands of their enemies to be murdered by them, and yet they do not abandon their duty. Neither does fear hinder them from obeying God when He calls; and so, consequently, they are prepared, if need be, to go even through death itself to do their duty.