John Calvin Commentary Acts 18:6

"And when they opposed themselves and blasphemed, he shook out his raiment and said unto them, Your blood [be] upon your own heads; I am clean: from henceforth I will go unto the Gentiles." — Acts 18:6 (ASV)

When they opposed. The Jews tolerated Paul to some extent until he came to the open preaching of Christ. And here their rage broke out. We must note this progression: they go from opposing to blaspheming and reviling. For this is what usually happens when people take such liberties, that the devil inflames them little by little to greater madness.

For this reason, we must take great care that no wicked lust or desire provokes us to resist the truth. Above all, let that horrible judgment terrify us which the Spirit of God thunders out through the mouth of Paul against all rebels. For undoubtedly, when Paul, by shaking his garments, gave some sign of detestation, it was no human or private indignation, but zeal kindled by God in his heart. Indeed, God raised him up to be a preacher and proclaimer of His vengeance, so that the enemies of the word might know that they would not escape unpunished for their stubbornness.

We spoke somewhat concerning this sign of execration or cursing in the thirteenth chapter (Acts 13:51). Let the readers refer to that passage. The main point is, that God is more displeased with contempt of His word than with any wickedness. And surely, people are quite past hope when they tread under foot, or drive away from themselves, the only remedy for all evils and sicknesses.

Now, as the Lord cannot tolerate rebellion against His word, so it ought to sting and trouble us very deeply. My meaning is this: when the wicked enter into combat with God and, as it were, arm themselves to resist, we are called, as it were, by the heavenly trumpet to the conflict, because there is nothing more vile than that the wicked should mock God to His face while we say nothing, and that they should even break out into reproaches and blasphemies.

Your blood. He declares vengeance upon them, because they are without excuse. For they cannot shift any part of their fault from themselves, after, despising the calling of God, they have endeavored to put out the light of life. Therefore, since they bear the blame for their own destruction, he also affirms that they shall be punished.

And in saying that he is clean, he testifies that he has done his duty. It is well known what the Lord gives all His ministers in charge in Ezekiel (Ezekiel 3:18): If thou show not unto the wicked that he may convert, I will require his blood at thy hand.

Therefore Paul (because he did what he could to bring the Jews to repentance) acquits himself of all guilt. And by these words, teachers are warned that, if they wish to avoid being guilty of blood before the Lord, they must do what is in their power to bring those who go astray into the way, and that they allow nothing to perish through ignorance.

I will go unto the Gentiles. Even if the Jews had shown themselves to be most ready to be taught, yet Paul ought to have applied himself to teach the Gentiles, whose apostle and minister he was made. But here he expresses the transition by which he withdrew himself from the stubborn Jews completely.

For he observed this course in teaching: beginning with the Jews, he would join the Gentiles with them in the fellowship of faith, and so make of both together one body of the Church. When no hope remained of doing any good among the Jews, then only the Gentiles remained.

Therefore, the meaning is this: that they must be deprived of their own inheritance so that it may be given to the Gentiles, and so be wounded. This was partly so that, being struck with fear and indeed cast down, they might come to soundness of mind, and partly so that the emulation or striving of the Gentiles might spur them forward to repentance.

But because they were incurable, reproach and shame served only for this purpose: to bring them into despair.