John Calvin Commentary Acts 4

And as they spoke, by this it appears how watchful the wicked are, because they are always ready at a moment’s notice to stop the mouths of Christ’s servants. And, undoubtedly, they came together, as it were, to quench some great fire; which Luke indicates when he says that the ruler or captain of the temple also came; and he adds, moreover, that they were greatly displeased that the apostles taught.

Therefore, they did not come upon them by chance, but intentionally, so that, according to their authority, they could restrain the apostles and put them to silence. And yet they had some appearance of law and fairness; for if anyone rashly intruded, it was the high priest’s duty to restrain him; and likewise, to keep the people obedient to the law and the prophets, and to prevent all new doctrines.

Therefore, when they hear unknown men, who had no public authority, preaching to the people in the temple, they seem, as their office required and as they were commanded by God, to take action to remedy this. And surely, at first glance, it seems that there was nothing in this action worthy of blame, but the outcome eventually reveals that their plan was wicked, and their motive ungodly.

Again, it was difficult for the apostles to escape disgrace and blame, because they, being private and despised persons, took public authority upon themselves. This difficulty arose because, when things are in disorder, many things must be undertaken that are contrary to common custom. This is especially true when we are to affirm and defend religion and the worship of God, and the leaders themselves block all paths and abuse against God the office that was entrusted to them by God.

The faithful champions of Christ must endure and pass through this disgrace under Popery. For a thousand summers will pass over their heads before any reformation or improvement for the better will mature among them. Therefore, Luke emphasizes this point when he says that they were distressed because the resurrection was preached in the name of Christ.

For from this it follows that they hated the doctrine before they knew it. He mentions the Sadducees by name, as those who were more zealous in this cause. For they were usually a part of the priests; but because the question concerned the resurrection, they opposed the apostles more than the others. Furthermore, this was a most terrible confusion among the Jews, that this profane sect held such authority.

For what godliness could remain when the immortality of the soul was regarded as a fable, and that with impunity? But people inevitably rush headlong in this way when they have once allowed pure doctrine to be disregarded among them. Therefore, we must be all the more diligent to beware of every wicked deviation, lest such a consequence immediately follow.

Some people think that the ruler of the temple was chosen from among the priests, but I am more inclined to think that he was a high-ranking captain of the Roman army. This is because it was a place fortified both by nature and by human construction. Again, Herod had built a tower there, which was called Antonia. So it is to be supposed that he had stationed a band of soldiers there, and that the Roman captain had oversight of the temple area, lest it become a place of refuge for the Jews if they started any commotion, which we can also gather from Josephus.

And this fits very well with the fact that Christ’s enemies craved the help of the secular power, under the pretext of quelling some disturbance. Meanwhile, they seek favor with the Romans, as if they were concerned with maintaining the authority of the Roman empire.

And many of them which heard The apostles are put in prison, but the power of their preaching spreads far and wide, and its course remains free. Paul boasts greatly of this: that the Word of God is not bound with him (2 Timothy 2:9). And here we see that Satan and the wicked are granted liberty to rage against the children of God; yet, despite their efforts, they cannot prevail. Instead, God furthers and promotes the kingdom of His Son. Christ gathers His sheep, and a few unarmed men, furnished with no garrisons, display more power by their voice alone than all the world does by raging against them.

Indeed, this is no common work of God, that one sermon produced such plentiful fruit. But what is more to be wondered at is that the faithful are not terrified by the present danger and discouraged from taking up the cross of Christ along with the faith. For this was a hard beginning for novices.

Christ declared more evidently by this efficacy and force of His doctrine that He was alive, than if He had offered His body to be handled by hand and seen with eyes. And when it is said that the number of those who believed grew to be about five thousand, I do not understand this to refer to those who were newly added, but to the whole church.

Here we can see an evil conscience; for lacking right and reason, they break out into open tyranny, the hatred of which they had attempted to escape. Therefore, he first declares that they were convicted, so that it may appear that they warred against God knowingly and willingly like giants.

For they see a clear work of His in the man who was healed, and yet they wickedly set themselves against Him. Since they know that Peter and John were unlearned and ignorant men, they acknowledge that there was something more than human in their boldness; therefore, they are forced to wonder, whether they want to or not.

Yet they break out into such shamelessness that they do not fear to seek some tyrannical means to suppress the truth. When they confess that it is a clear sign, they condemn themselves by this of an evil conscience. When they say that it is known to all men, they declare that, disregarding God, they are concerned only with men.

For they betray their lack of shame by this: that they would not have hesitated to turn their back if there had been any pretext for denial. And when they ask what they should do, they make their obstinate wickedness known to all men. For they would have submitted themselves to God, unless devilish fury had carried them away to some other purpose.

This is the spirit of giddiness and madness with which God makes His enemies drunk. So when they hope soon after that they can by threats ensure that this will go no further, what can be more foolish? For after they have silenced two simple men, will the arm of God be broken?

In threatening let us threaten. Here we may see what a deadly evil power devoid of the fear of God is. For when the religion and reverence that ought to reign do not, the holier the place a man possesses, the more boldly he rages.

For this reason, we should always take great care that the wicked are not appointed to the government of the Church. And those who are called to this function must conduct themselves reverently and modestly, so that they do not seem to be armed to do harm.

But if they happen to abuse their honor, the Spirit declares there, as in a mirror, how little regard we ought to have for their decrees and commandments.

The authority of the pastors has certain appointed limits that they may not cross. And if they dare to be so bold, we may lawfully refuse to obey them; for if we were to do so, it would be great wickedness in us, as now follows.

Whether it be right. Let us remember to whom they make this answer. For this council undoubtedly represented the Church; but because they abuse their authority, the apostles say flatly that they are not to be obeyed. And (as people usually do in an evident matter) they refer the judgment to their adversaries as a reproach to them.

Furthermore, it is worth noting that they set the authority of God against their decrees; this would be inappropriate unless they were enemies of God, who, nevertheless, were otherwise the ordinary pastors of the Church. Moreover, the apostles also express a further point, namely, that the obedience people show toward evil and unfaithful pastors, even if they hold the lawful government of the Church, is contrary to God.

The Pope answers this question pleasantly, because he says that all those things are divine oracles whatever he has pleased to blunder out unadvisedly. By this means, the danger of contradiction is taken away. But the bishops can claim no more today than God had then given to the order of priests.

Therefore, this is too childish a notion, namely, that they can command nothing but what is agreeable to the commandment of God. Indeed, rather, the matter itself clearly declares that there will be no conflict then if they allow their vain and unbridled lust to roam freely, having vanquished and renounced the doctrine of Christ.

Therefore, by whatever title men may be called, we must listen to them only on this condition: if they do not lead us away from obeying God. So, we must examine all their traditions by the rule of the Word of God. We must obey princes and others who are in authority, yet in such a way that they do not rob God (who is the chief King, Father, and Lord) of his right and authority.

If we must observe such modesty in civil government, it ought to have far more force in the spiritual government of the Church. And lest, according to their customary pride, they think that their authority is diminished when God is praised above them, Peter draws them away from such pleasant self-flattery, telling them that this matter must be determined before the judgment-seat of God.

For he says plainly, before (that is, in the sight of) God; because, however men may be blinded, God will never allow any man to be preferred before him.

And surely the Spirit put this answer in the mouths of the apostles, not only so that he might repress the fury of the enemies, but also so that he might teach us what we should do whenever men become so proud that, having shaken off the yoke of God, they will lay their own yoke upon us. Therefore, let us then remember this holy authority of God, which is able to dispel the vain smoke of all human eminence.