John Calvin Commentary Acts 20:21

"testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ." — Acts 20:21 (ASV)

Testifying both to Jews. Descending now to the third point, he sets down the sum of this doctrine in a few words, namely, that he exhorted all men to faith and repentance, as it was said before, that the gospel consists of these two points only. From this we also gather in what the true edifying of the Church properly consists, the care and burden of which lies upon the pastor’s shoulders, and to which we must apply all our study, if we desire to profit profitably in God’s school.

We have already said that the word of God is profaned when its readers occupy themselves with frivolous questions. But so that we may not read it aimlessly, we must note and aim at this double mark which the apostle sets before us. For whoever turns to any other thing, though taking great pains, will do nothing else but go around in circles.

By the word testify, he expresses great vehemence, as if to say that by testifying he strongly presented his message, so that the excuse of ignorance might not remain. For he alludes to the custom in courts, where testimony is used to remove all doubt. For people are not only to be taught, but also to be compelled to embrace salvation in Christ, and to devote themselves to God, to lead a new life.

And though he affirms that he had failed no one, yet he places the Jews in the first place; because, as the Lord has preferred them in the degree of honor before the Gentiles, so it was fitting that Christ and his grace should be offered to them until they should completely fall away.

Repentance toward God. We must first note the distinction between faith and repentance, which some falsely and unskillfully confound, saying that repentance is a part of faith. Indeed, I grant that they cannot be separated, because God illuminates no one with the Spirit of faith whom He does not also regenerate to newness of life.

Yet they must necessarily be distinguished, as Paul does in this place. For repentance is a turning to God, when we frame ourselves and our whole life to obey Him; but faith is a receiving of the grace offered to us in Christ. For all religion tends to this end: that, embracing holiness and righteousness, we serve the Lord purely; also that we seek no part of our salvation anywhere else except from His hands alone, and that we seek salvation in Christ alone.

Therefore, the doctrine of repentance contains a rule for a good life; it requires the denial of ourselves, the mortifying of our flesh, and meditating on the heavenly life.

However, because we are all naturally corrupt, estranged from righteousness, and turned away from God Himself—and furthermore, because we flee from God, knowing He is displeased with us—the means to obtain both free reconciliation and newness of life must be set before us.

Therefore, unless faith is added, it is in vain to speak of repentance. Indeed, those teachers of repentance who, neglecting faith, rely only on prescribing rules for life and precepts of good works, differ not at all, or very little, from secular philosophers.

They teach how people must live; but, inasmuch as they leave people in their natural state, no improvement can be hoped for from that approach. This remains true until they invite those who are lost to the hope of salvation; until they give life to the dead, promising forgiveness of sins; until they show that God, by His free adoption, takes as His children those who were formerly bond-slaves of Satan.

It is also true until they teach that the Spirit of regeneration must be begged from the heavenly Father, and that we must draw godliness, righteousness, and goodness from Him who is the fountain of all good things. And from this follows calling upon God, which is the foremost thing in the worship of God.

We see now how repentance and faith are so linked together that they cannot be separated. For it is faith which reconciles God to us, not only that He may be favorable to us—by acquitting us of the guilt of death and by not imputing our sins to us—but also that by purging the defilement of our flesh by His Spirit, He may fashion us anew in His own image.

He does not, therefore, name repentance first, as if it wholly preceded faith, since a part of it proceeds from faith and is an effect of it. Rather, it is because the beginning of repentance is a preparation for faith. I call this displeasure with ourselves the beginning, which compels us, after we are thoroughly touched by the fear of God’s wrath, to seek some remedy.

Faith toward Christ. It is not without cause that Scripture everywhere makes Christ the mark at which our faith must aim and, as they commonly say, sets Him before us as the object. For the majesty of God is, in itself, higher than people can ascend to it. Therefore, unless Christ comes between, all our understanding fails in seeking God.

Again, inasmuch as He is the Judge of the world, it must necessarily be that beholding Him without Christ will make us afraid. But God not only represents Himself to us in Christ’s image but also refreshes us with His fatherly favor and by all means restores us to life.

For there is no part of our salvation which may not be found in Christ. By the sacrifice of His death He has purged our sins; He has suffered the punishment that He might acquit us; He has made us clean by His blood; by His obedience He has appeased His Father’s wrath; by His resurrection He has purchased righteousness for us.

It is no wonder, therefore, that we say that faith must be fixed on beholding Christ.