John Calvin Commentary Acts 2:23

"him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay:" — Acts 2:23 (ASV)

Him you have slain. He makes mention of Christ's death chiefly for this reason, so that the resurrection might be believed more assuredly. It was very well known among the Jews that Christ was crucified. Therefore, because He rose again, it is a great and wonderful sign of His divine power. Meanwhile, so that he may prick their consciences with the feeling of sin, he says that they slew Him; not that they crucified Him with their own hands, but because the people, with one voice, desired to have Him put to death. And although many of the hearers to whom he speaks did not consent to that wicked and ungodly cruelty, yet he justly imputes it to the nation, because all of them had defiled themselves either by their silence or through their carelessness. Nor does the cloak and excuse of ignorance have any place, since He was previously shown by God. This guilt, therefore, into which he brings them, is a preparation for repentance.

By the determinate counsel. He removes a stumbling block, because it seems, at first glance, to be very unfitting or even unaccountable that this man whom God had so greatly adorned, being afterwards exposed to all kinds of mocking, suffers so shameful a death. Therefore, because the cross of Christ commonly troubles us at first sight, for this reason Peter declares that He suffered nothing by chance, or because He lacked power to deliver Himself, but because it was so determined (and appointed) by God. For this knowledge alone, that the death of Christ was ordained by the eternal counsel of God, cut off all occasion for foolish and wicked thoughts and prevented all offenses that might otherwise arise. For we must know this: that God decrees nothing in vain or rashly, from which it follows that there was just cause for which He willed Christ to suffer. This same knowledge of God’s providence is a step to consider the end and fruit of Christ’s death. For this meets us directly in the counsel of God: that the Just One was delivered for our sins, and that His blood was the price of our death.

And here is a notable passage concerning the providence of God, so that we may know that our life as well as our death is governed by it. Luke, indeed, treats of Christ; but in His person we have a mirror, which represents to us the universal providence of God, which stretches itself throughout the whole world; yet it specially shines for us who are the members of Christ.

Luke sets down two things in this place: the foreknowledge and the decree of God. And although the foreknowledge of God is first in order (because God first sees what He will determine, before He indeed determines it), yet he puts it after the counsel and decree of God, so that we may know that God willed nothing, nor appointed anything, except what He had long before directed to its end.

For men often decree many things rashly, because they decree them suddenly. Therefore, so that Peter may teach that the counsel of God is not without reason, he also couples His foreknowledge with it. Now, we must distinguish these two, and all the more diligently, because many are deceived in this point.

For ignoring the counsel of God, by which He does (guide and) govern the whole world, they grasp at His bare foreknowledge. From this comes that common distinction: that although God foresees all things, yet He lays no necessity upon His creatures. And, indeed, it is true that God knows this or that thing beforehand for this reason: because it will come to pass. But as we see, Peter teaches that God not only foresaw what befell Christ, but that it was decreed by Him.

And from this a general doctrine must be gathered, because God no less shows His providence in governing the whole world than in ordaining and appointing the death of Christ. Therefore, it belongs to God not only to foreknow future events, but of His own will to determine what He wills to be done. Peter declared this second thing when he said that Christ was delivered by the certain and determinate counsel of God. Therefore, the foreknowledge of God is different from the will of God, by which He governs and orders all things.

Some, who are more perceptive, confess that God not only foreknows, but also governs with His command whatever things are done in this world. Nevertheless, they imagine a confused government, as if God gave liberty to His creatures to follow their own nature. They say that the sun is ruled by the will of God because, in giving light to us, it does its duty, which was once enjoined upon it by God.

They think that man has free will left to him in this way, because his nature is disposed or inclined to the free choice of good and evil. But those who think so imagine that God sits idle in heaven. The Scripture teaches us far otherwise, ascribing to God a special government in all things, and in man’s actions.

Nevertheless, it is our duty to ponder and consider for what purpose it teaches this; for we must beware of foolish speculations, by which we see many carried away. The Scripture will exercise our faith, so that we may know that we are defended by the hand of God, lest we be subject to the injuries of Satan and the wicked.

It is good for us to embrace this one thing; nor did Peter mean anything else in this place. Indeed, we have an example set before us in Christ, by which we may learn to be wise with sobriety. For it is beyond question that His flesh was subject to corruption, according to nature.

But the providence of God set it free. If anyone asks whether Christ’s bones could be broken or not, it is not to be denied that they were naturally subject to breaking, yet no bone could be broken, because God had so appointed and determined (John 19:36). By this example (I say) we are taught to give the chief place to God’s providence in such a way that we keep ourselves within our bounds, and that we do not thrust ourselves rashly and indiscreetly into the secrets of God, where our eyesight does not pierce.

By the hands of the wicked. Because Peter seems to grant that the wicked did obey God, from this follow two absurdities: one, either that God is the author of evil, or that men do not sin, whatever wickedness they commit. I answer, concerning the second, that the wicked do anything but obey God, however much they may execute what God has determined with Himself.

For obedience springs from a voluntary disposition; and we know that the wicked have a very different purpose. Again, no one obeys God except one who knows His will. Therefore, obedience depends upon the knowledge of God’s will. Furthermore, God has revealed His will to us in the law; therefore, those people obey God who do only what is agreeable to the law of God and, again, who willingly submit themselves to His government.

We see no such thing in all the wicked, whom God drives here and there, they themselves being ignorant. No one, therefore, will say that they are excusable under this pretext, because they obey God; since the will of God must be sought in His law, and they, as much as lies in them, resist God.

Concerning the other point, I deny that God is the author of evil, because the term 'author of evil' implies a wicked disposition. For the wicked deed is judged according to the end at which a man aims. When men commit theft or murder, they offend for this reason: because they are thieves or murderers; and in theft and murder there is a wicked purpose. God, who uses their wickedness, is to be placed in a higher category. For He has regard for a very different outcome, because He will chastise one person and exercise the patience of another; and so He never deviates from His nature, that is, from perfect righteousness.

So, while Christ was delivered by the hands of wicked men, and while He was crucified, it came to pass by the appointment and ordinance of God. But treason, which is wicked in itself, and murder, which has in it such great wickedness, must not be thought to be the works of God.