John Calvin Commentary Acts 17:11

"Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so." — Acts 17:11 (ASV)

Did excel in nobility. Luke returns again to the men of Thessalonica. The remembrance of Christ might have been thought to be buried by Paul’s departure, and surely it is a wonder that the small light, which began to shine, was not completely extinguished, and that the seed of sound doctrine did not wither, which continually needed to be watered so that it might spring up.

But after Paul’s departure, it appears how effective and fruitful his preaching had been. For those who had only tasted the first principles of godliness nevertheless progressed and advanced, though he was absent, and devoted themselves to continually reading the Scripture. And first, Luke says that they were of the chief families.

For the nobility he mentions refers not to their character, but to their distinguished birth. Some think that the men of Berea are compared with the men of Thessalonica, because he says [ευγενεστερους], and not in the superlative degree [ευγενεστατους]. But I think that way of speaking is usual and common among the Greeks, a construction the Latins found less natural.

Moreover, he had said a little before that certain prominent women believed at Thessalonica, and it should not be thought that the men of Berea were preferred over those of this city. And there is a threefold reason why Luke mentions their noble birth. We know how reluctantly prominent people step down from their high positions, how rare it is for those who are great in the world to take up the shame of the cross, setting aside their pride, and to rejoice in humility, as James commands (James 1:10).

1. Therefore Luke commends the rare effectiveness and work of the Spirit of God, when he says that these noblemen were not at all hindered by their worldly status, but, embracing the gospel, they prepared themselves to carry the cross, and chose the shame of Christ over the glory of the world.

2. Luke meant to make known to us that the grace of Christ is open to all ranks and classes of people. In this sense Paul says that God desires all people to be saved (1 Timothy 2:4), so that the poor and those of humble status do not shut the gate against the rich (though Christ granted them the first place). Therefore we see that noblemen and common people are brought together; that men of honor and those who are despised grow together into one body of the Church, so that all people, in general, may humble themselves and praise the grace of God.

3. Luke seems to note the cause why so many were added, and the kingdom of Christ, in such a short time, spread so widely and grew in Thessalonica: namely, because it was a significant help that chief men and men of honor showed other people the way, because common people are mostly moved by authority. And though this was not a proper foundation for faith and godliness, yet it is not unusual for God to bring unbelievers (who are still wandering in error) to Himself by indirect paths.

Received the word. This is the first thing he commends in the men of Thessalonica: that with a willing and ready desire they received the gospel. Second, that they confirmed their faith by diligent inquiry. So their faith and godliness are commended at first for their eagerness, and later they are praised for their steadfastness and the fervent desire they had to grow. And surely this is the first step into faith: that we are ready to follow, and that, abandoning human understanding and worldly wisdom, we submit ourselves to Christ, to be taught by Him and to obey Him. Also Paul himself, in giving the Thessalonians this praise, agrees with Saint Luke (1 Thessalonians 2:13).

Regarding the second point, this diligence is no small virtue, to which Luke says the faithful were greatly committed for the confirmation of their faith. For many who show initial enthusiasm quickly lapse into idleness, as they have no concern for spiritual growth, and so lose that small seed they initially had.

But two difficulties may be raised here. First, it seems arrogant that they inquire in order to judge, and it seems to be something entirely inconsistent with the readiness he recently mentioned. Second, since inquiry is a sign of doubtfulness, it follows that they previously possessed no faith, which always has assurance and certainty connected to it.

To the first objection I answer that Luke’s words should not be understood as if the Thessalonians presumed to judge, or as if they debated whether God’s truth should be received. They only examined Paul’s doctrine by the standard of Scripture, just as gold is tested in the fire; for the Scripture is the true touchstone by which all doctrines must be tested.

If anyone says that this kind of testing is uncertain, since Scripture is often ambiguous and interpreted in various ways, I say that we must also add the judgment of the Spirit, who is, not without reason, called the Spirit of discretion (discernment). But the faithful must judge every doctrine in no other way than from and according to the Scriptures, having the Spirit as their leader and guide. And by this means that sacrilegious quibble of the Papists is refuted: “Because nothing can be gathered certainly out of the Scriptures, faith depends only upon the determination of the Church.” For when the Spirit of God commends the men of Thessalonica, He prescribes a rule for us in their example. And we would search the Scriptures in vain unless they have enough light in them to teach us.

Therefore, let this remain a most sure maxim: that no doctrine is worthy of belief except that which we find grounded in the Scriptures. The Pope wants everything he utters at his pleasure to be received without further question; but should he be preferred over Paul, concerning whose preaching the disciples were permitted to make inquiry?

And let us note that this is not spoken of any pretended Council, but of a small assembly of men, by which it appears more clearly that every person is called to read the Scriptures. Likewise, making a search does not conflict with the eagerness of faith; for as soon as anyone listens, and being desirous to learn, shows himself attentive, he is now inclined and ready to be taught, even if he does not yet fully give his consent.

For example, an unknown teacher may profess that he brings true doctrine: I will come, ready to hear, and my mind will be prepared for obedience to the truth. Nevertheless, I will consider what kind of doctrine he brings; nor will I embrace anything but the certain truth, and what I know to be the truth. And this is the best balance: when, bound by reverence for God, we willingly and quietly hear what is set before us as proceeding from Him. Nevertheless, we beware of the deceptive subtlety of men; nor do our minds rush headlong with blind eagerness to believe everything without careful consideration. Therefore, the searching mentioned by Luke does not aim to make us slow and unwilling to believe, but rather readiness combined with judgment is the middle way between impulsiveness and stubbornness.

Now we must answer the second objection. Faith is contrary to doubtfulness: one who inquires, doubts. Therefore it follows that because the Thessalonians inquire and search concerning Paul’s doctrine, they were still void of faith. But the certainty of faith does not prevent its confirmation.

I call it confirmation when God’s truth is increasingly sealed in our hearts, about which, nevertheless, we did not doubt before. For example, I hear from the gospel that I am reconciled to God through the grace of Christ, and that my sins are expiated through His holy blood: some testimony will be given that will make me believe this.

If I afterward examine and search the Scriptures more thoroughly, I will often find other testimonies that will not only help my faith but also increase and establish it, so that it may be more sure and settled. Similarly, concerning understanding, faith is increased by reading the Scriptures. If anyone objects again that those people attribute little authority to Paul’s doctrine, who search the Scriptures to see whether these things are so, I answer that such are the workings of faith, that believers sometimes seek in Scripture for that of which they are already persuaded by God and have the inward testimony of the Spirit. And Luke does not say that the faith of the Thessalonians was perfect in all respects; but he only declares how they were brought to Christ and how they progressed in faith, until the complete structure of godliness could be established among them.