John Calvin Commentary Acts 28:21

"And they said unto him, We neither received letters from Judaea concerning thee, nor did any of the brethren come hither and report or speak any harm of thee." — Acts 28:21 (ASV)

Neither by letters. The priests and scribes did not remain silent because they had become more gentle towards Paul, or so that they might spare him; that proceeded rather from contempt, or else from despair, because they did not know how to oppress him when he was so far away from them, and his being carried into Italy was to them like a grave.

For they lorded it no less carelessly than proudly, so that nobody troubled them at home. Furthermore, though the Jews did not come altogether rightly prepared to hear, yet they showed some desire to learn, as they did not refuse to hear the defense of his doctrine, which was spoken against everywhere.

For many block the way for themselves with this prejudice, because they cannot bear to hear that which is rejected by common judgment, but subscribe to the opinion of other men in condemning doctrine which they do not know. Nevertheless, it is not without fault (as I said) that they raise objections to cause hatred, or to arouse evil suspicion; as if it had not been said before by Isaiah, that God would be a stone of offense to all the people.

It is uncertain whether on the appointed day Paul disputed all day, or whether they reasoned with one another; except that we may guess, from the circumstances of the time, that Paul did not continue speaking constantly. For he could scarcely have framed a speech that could have continued from morning to night. Therefore, I do not doubt that after the apostle had briefly expounded the sum of the gospel, he granted liberty to the hearers to ask questions, and answered the questions that were addressed to him.

But we must note the state of the disputation, which Luke says is twofold:

1. Paul taught what sort of kingdom of God was among them, and principally what kind of chief blessedness and glory that was which was promised to them, which the prophets so highly extol. For since many of them dreamed of a frail state of the kingdom of God in the world, and falsely placed it in idleness, pleasure, and in an abundance of present good things, it was necessary that it should be rightly defined, so that they might know that the kingdom of God is spiritual, whose beginning is newness of life, and its end blessed immortality and heavenly glory.
2. Paul exhorted them to receive Christ, the author of the promised blessedness.

And again, this second point had two parts, for it could not be handled profitably and soundly unless Paul:

1. Expounded the office of the promised Redeemer.
2. Showed that this Redeemer has already been given, and that the Son of Mary is he in whom the fathers hoped.

It was indeed a common maxim among the Jews that the Messiah would come and restore all things to perfect order.

But Paul labored on another point, which was not so well known: that the Messiah was promised, who would do the following:

• With the sacrifice of his death, make satisfaction for the sins of the world;
• Reconcile God to men;
• Purchase eternal righteousness;
• Fashion men after the image of God, being regenerated by his Spirit;
• Finally, make his faithful servants heirs with him of eternal life.

And Paul taught that all these things were fulfilled in the person of Jesus Christ crucified.

He could not discuss these things without also needing to call the Jews back from gross and earthly inventions to heaven, and also to remove the stumbling block of the cross, since he taught that there was no other way by which we are reconciled with God.

And let us note that (as Luke testifies) Paul took all that he spoke of Christ from the Law and Prophets. For true religion differs from all false religions, because the Word of God alone is its rule. Also the Church of God differs from all profane sects in this: because it hears him speak alone, and is governed by his commandment.

And now by this we see two things:

1. The agreement that is between the Old and New Testaments to establish the faith of Christ.
2. That twofold benefit of Scripture which the same Paul commends in another place, namely, that it is sufficient both to instruct those who are willing to learn and to refute the stubbornness of those who set themselves against the truth (2 Timothy 3:16; Titus 1:9).

Therefore, let those who desire to be wise with sobriety, and to teach others well, set these limits for themselves: that they utter nothing except from the pure fountain of the Word.

Philosophers deal otherwise; they contend only with reasons because they have no sound authority. The Papists imitate them too much, setting aside the oracles of God and leaning only on the inventions of man’s brain—that is, on mere folly.