John Calvin Commentary Acts 14:17

"And yet He left not himself without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness." — Acts 14:17 (ASV)

Notwithstanding, he did not suffer himself to be without witness. Paul and Barnabas, in this passage, remove from the Gentiles the pretext of ignorance. For however much men may please themselves in their own inventions, when they are finally convicted of error, they flee to this refuge: that they should bear no blame, but that God was, instead, cruel, who did not condescend even with the slightest call to bring back those whom he saw perishing.

Paul and Barnabas refute this frivolous objection when they show that God remained hidden in such a way that he still bore witness of himself and his divinity. Nevertheless, we must see how these two things can be reconciled; for if God bore witness of himself, he did not permit (as far as it depended on him) the world to err.

I answer that this kind of testimony, which is mentioned, was such that it left men without excuse, and yet it was not sufficient for salvation. For what the apostle says is true: that by faith it is understood that the worlds were ordained by the word of God (Hebrews 11:3). But faith is not conceived by the mere beholding of heaven and earth, but by hearing the word.

From this it follows that men are brought by the guidance of the word alone to that knowledge of Almighty God which brings salvation. And yet this does not prevent them from being left without excuse, even without the word; for although they are naturally deprived of light, they are nevertheless blind through their own malice, as Paul teaches in the first chapter of Romans.

Giving rain and fruitful seasons. God has, indeed, revealed himself to all mankind by his word since the beginning. But Paul and Barnabas show that there was no age in which God did not bestow benefits, which could testify that the world is governed by his rule and command; and because the light of doctrine had long been buried, therefore they say only that God was shown by natural arguments or evidences. And it is to be supposed that they did, in such a way, set forth the magnificence and greatness of the works of God as was fitting for them; but it was sufficient for Luke to touch upon the substance and main points of these matters.

Nor do I understand it to mean that they discussed the secrets of nature with subtlety, in the manner of philosophers, for they spoke to an unlearned crowd; therefore it was necessary for them to set plainly before them what even the most ignorant knew. Nevertheless, they adopt this principle: that in the order of nature there is a certain and clear manifestation of God, in that the earth is watered with rain, in that the heat of the sun comforts it, and in that such an abundance of fruit comes from it yearly. From this it is surely gathered that there is some God who governs all things.

For heaven and earth are not moved or governed by their own motion, and much less by chance. Therefore, it remains that this wonderful workmanship of nature manifestly shows the providence of God; and those who said that the world was eternal did not speak as they thought, but they sought by malicious and barbarous ingratitude to suppress the glory of God, in which they betrayed their impudence.

Filling with meat and gladness. The ungodliness of men is more convicted in this: if they do not know God, it is because he not only sets before their eyes testimonies of his glory in his works, but also appoints all things for their use. For why do the sun and stars shine in the heavens, except that they may serve men?

Why does the rain fall from heaven? Why does the earth bring forth its increase, except that they may provide food for men? Therefore, God has not placed man upon earth to be an idle spectator of his work, as if placed in a theater, but to engage himself in praising the liberality of God, while he enjoys the riches of heaven and earth.

And now, is it not more than vile depravity not to be moved by such great goodness of God in the manifold abundance of things? To fill the hearts with meat signifies nothing else than to give food which may satisfy the desires of men. By this word gladness, Paul and Barnabas mean that God gives more to men, according to his infinite goodness, than their necessity requires; as if to say, that men have meat given them not only to refresh their strength, but also to make their hearts merry.

If anyone objects that it so often happens that men mourn, being hungry, rather than rejoice, being full, I answer that this happens contrary to the order of nature; namely, when the Lord shuts his hand because of the sins of men. For the liberality of God should flow to us abundantly of its own accord, as it is here described by Paul and Barnabas, unless it were held back by the hindrances of our vices.

And yet there was never such great barrenness that the blessing of God in feeding men completely withered away. It was, indeed, well said by the prophet, Open thy mouth, and I will fill it (Psalms 81:10), so that we may know that we are hungry through our own fault, while we do not admit the goodness of God. But however unworthy and constrained we may be, yet the fatherly love of God breaks through even to the unworthy. Especially, the generality of mankind testifies that the benefits of God never cease, by which he shows himself to be our Father.