John Calvin Commentary Acts 28:26

"saying, Go thou unto this people, and say, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive:" — Acts 28:26 (ASV)

Go to this people. This is a notable passage, because it is cited six times in the New Testament (Matthew 13:14; John 12:40; Romans 11:8; Mark 4:12; Luke 8:10). But because it is used elsewhere for a different purpose, we must note for what purpose Paul applies it to the present situation; namely, he intended with this, as with a mallet, to shatter the hardness and perversity of the wicked, and to encourage the faithful, who were still weak and tender, lest the unbelief of others should trouble them.

Therefore, the main point is that what was foretold by the prophet was fulfilled. Consequently, there is no reason why the reprobate should flatter themselves, or why the faithful should be terrified, as it were, by some new, unaccustomed thing. And though it is certain that this blindness of which the prophet spoke began in his time, yet John shows that it properly pertained to the kingdom of Christ.

Therefore, Paul aptly applies it to that contempt of the gospel which he saw, as if he were saying: This is the very same thing which the Holy Ghost foretold in times past by the mouth of Isaiah.

And though this passage is applied differently not only by the Evangelists but also by Paul himself, any appearance of contradiction is easily removed and explained. Matthew, Mark, and Luke say that this prophecy was fulfilled when Christ spoke by parables to the people and did not reveal to them the mysteries of the kingdom of heaven. For then the unfaithful heard the voice of God with their outward ears, but they did not profit from it. John says, in a sense not much different from this, that the Jews were not brought to believe, not even with many miracles (John 12:37), so that this same prophecy of the prophet was fulfilled.

Therefore, these four agree on this: it came to pass by the just judgment of God that the reprobate, in hearing, would not hear, and in seeing, would not see. Now, Paul calls to mind what the prophet testified concerning the Jews, so that no one would wonder at their blindness.

Furthermore, in the Epistle to the Romans (Romans 11:5, 7), he ascends higher, showing that this is the cause of blindness: because God gives the light of faith only to the remnant whom He has chosen freely. And surely it is certain that because the reprobate reject the doctrine of salvation, this comes about through their own malice, and that therefore they themselves are to be blamed.

But this proximate cause does not prevent the secret election of God from distinguishing between people, so that those who are ordained to life may believe, and the others may remain unreceptive.

I will not dwell long on the words of the prophet, because I have expounded them elsewhere. Neither did Paul meticulously recite the words that are in the prophet; rather, he applied his words to his purpose.

Therefore, Paul attributes the blinding, which the prophet attributes to the secret judgment of God, to their malice. For the prophet is commanded to stop the eyes of his hearers, and Paul in this passage accuses the unbelievers of his time because they shut their own eyes. Though Paul states both things distinctly—that God is the author of their blindness, and yet, notwithstanding, they shut their own eyes and become blind of their own accord—these two things agree together very well, as we said elsewhere.

Lastly, remember where it is said, Lest they see with their eyes, or hear with their ears, or understand with their heart; God shows how clear His doctrine is, namely, that it is sufficient to enlighten all the senses, unless people maliciously darken themselves. As Paul also teaches in another place, his gospel is plain, so that none can be blind in its light except those who are ordained to destruction, whose eyes Satan has blinded (2 Corinthians 4:3).

Lest they be converted, and I heal them. From this we gather that the Word of God is not set before all people so that they may return to soundness of mind, but that the external voice sounds in the ears of many, without the effectual working of the Spirit, only so that they may be made inexcusable.

And here the pride of the flesh rashly murmurs against God, as we see many object that people are called in vain, indeed absurdly, unless it is in their power to obey. Though we see no reason why God appears to the blind and speaks to the deaf, yet His will alone, which is the rule of all righteousness, ought to be for us like a thousand reasons.

In conclusion, we must note the wholesome effect of the Word of God: namely, the conversion of people, which is not only the beginning of health but also a certain resurrection from death to life.