John Calvin Commentary Acts 3:12

"And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this man? or why fasten ye your eyes on us, as though by our own power or godliness we had made him to walk?" — Acts 3:12 (ASV)

Men of Israel. He begins his sermon with a reproof of the people. And yet he does not simply reprove them because they wonder, for that was altogether profitable and worthy of praise; but because they wickedly ascribe to men that praise which is due to the work of God.

It is as if he were saying, You do wrong, in that you focus on us and stand gazing at us, when you ought rather to look to God and Christ. Therefore, this is to be amazed in an evil way, when our minds remain on men. And we must note that he condemns the undue regard for men; as if, he says, we by our own power and virtue had done this.

Therefore, there is an error and corruption in this, if we attribute to the godliness and power of men what is proper to God and Christ. And, concerning power, no one will deny that it comes from God; yet when they have confessed this in one word, they do not cease to take from God His right, so that they may adorn creatures with what they take from Him. As we see, the Papists place the power of God in the saints; indeed, they enclose His power in a stone or piece of wood, as soon as the image is consecrated to Barbara or Chrysogonus.

But, nevertheless, let us suppose that they do not offend in that former point; yet they foolishly think that they have done their duty toward God when they leave Him the power and assign the miracles to the godliness of saints. For why do they run to them when they wish to obtain either rain or fair weather, or to be delivered from diseases, unless they imagine that by their godliness they have deserved for God to grant them this right and privilege?

This is, therefore, but a childish evasion, when they confess that God is the author of the power but thank the godliness of saints for those benefits which they have received. However they may color the matter, we must always know this: that Peter generally condemns those who so look to men in miracles that they think their holiness is the cause of it.

This is the first part of the sermon, in which he reproves superstition. And we must note his manner and order of teaching. For because men are inclined to nothing more than to fall away from God to creatures, it is very expedient to prevent this vice in time. And if the people were forbidden to look to the apostles, much more does the Spirit draw us away from calling upon every petty saint.

Acts 3:13–14 The God of Abraham. He now adds a remedy in calling them back to Christ. And the sum is this: that God's purpose in these miracles which He works by the apostles is to set forth the glory of His Christ. From this it follows that all those act in a disorderly way who set up Peter, or any other, whoever he may be, inasmuch as all men must decrease, and Christ alone must be exalted (John 3:30).

Here a manifest difference appears between Christ and the apostles. First of all, He is the author; they are only the ministers. Secondly, this is the lawful end: that He alone may have the glory; and as for them, no regard is to be had for them concerning glory. For certainly, those who glorify anyone in miracles besides Christ set themselves directly against the counsel of God.

He makes mention of the God of Abraham, Isaac, and Jacob, so that he may declare to the people that he by no means intends to lead them away from the old and ancient worship of the true God, which they had received from the fathers. Furthermore, God has given Himself this title, that He might (separate and) distinguish Himself by some mark from idols. For we do not comprehend God in His essence, which cannot be seen and which is infinite; therefore, He uses such means as agree best with us to bring us to the knowledge of Him.

The Turks boast that they worship God, who is the Creator of heaven and earth; but before they reach heaven, they vanish away. Therefore, so that God might keep His people from vain and erroneous inventions, He kept them in His covenant. Therefore, when He calls Himself the God of Abraham, He briefly taught what Moses declares more at large (Deuteronomy 30:12):

Say not, Who shall ascend into heaven? Who shall go down into the depth? Or who shall sail over the seas? The word is nigh, etc.

Furthermore, as among the Jews the name of the holy fathers was in high estimation, so Peter pointedly tells them that they were no better than other men without the only begotten Son of God. And today God will be known by an even more evident mark, when He calls Himself the Father of our Lord Jesus Christ.

Let us now return to Peter; he says that he brings in no new religion that may draw the people away from the law and the prophets, for if he were to attempt this, God had forbidden them to hear him (Deuteronomy 13:3). Just as Paul teaches that we must retain one foundation in the spiritual building (1 Corinthians 3:11), because, as soon as we depart even a little from Christ, nothing can result but ruin.

And by this we may also easily discern in what sense he calls God the God of the fathers. For he does not take this as a general maxim, that whatever manner of worship the fathers had, we must continue the same, as the Papists foolishly boast that they follow the manner of worshiping that was used among the fathers.

For Peter expressly lists Abraham, Isaac, and Jacob, from whom true religion proceeded and by whom it was divinely delivered. By this he signifies to us that we must not follow all fathers, many of whom degenerated and became altogether unlike the first fathers; that this honor is due to the children of God alone, and that others are to be refused. This is something the prophets also drive home everywhere:

Walk not in the ways of your fathers, etc. (Ezekiel 20:18).

Whom you have delivered. He mingles with doctrine a most sharp rebuke, as the matter required. For it was impossible to bring them truly to God unless they were first brought to the knowledge of their sins. Neither does he only lightly touch them, but he very gravely shows them the horribleness of the offense they had committed.

To this end tends that comparison: that they delivered Him up to be put to death, whom Pilate wanted to release; and again, that, pardoning a murderer, they put the Prince of life to death; that they rejected the Just and Holy. Men must be so struck that, being brought to know their guilt, they may earnestly fly to the remedy of pardon.

Peter also used such vehemence and earnestness in his first sermon. He says afterward that God raised him up, by which they ought to know that, in putting Christ to death, they strove against God. Although Peter was also pointing to a higher matter, namely, that their cruelty did not in any way impair the glory of Christ, because God had nevertheless restored Him to life.

When he says that he and his fellows in office were witnesses of the resurrection, his meaning is that they saw it with their own eyes (Luke 24:48). Therefore, this refers not only to the apostolic function but to the fact that they saw Christ with their own eyes after He had risen from the dead. Although I also grant that this second thing is comprehended in these words, because it is likely that Peter makes mention of that function which was committed to him, so that he may gain greater authority.