Commentary on the Acts of the Apostles John Calvin
John Calvin his purpose known, yet he doth not lie or dissemble. For the faithful servants of Christ were not forbidden to worship in the temple, so they did not tie holiness to the place, but did lift up pure hands freely without making choice of places (1 Timothy 2:8). It was lawful for Paul to enter into the temple after he was come to Jerusalem, that he might make his godliness known, and there to use the solemn rites of the worship of God, because he was void of superstition; so he did not offer any propitiatory sacrifices which were contrary to the gospel. Therefore religion did not compel him to come to Jerusalem according to the appointment of the law, as if the sanctuary were the face of God as in times past; yet he doth not abhor the external worship which was unto men a testimony of godliness.
12. Disputing with any man. Paul had no need to deny any of these things if he had done them; because he might have answered for himself that it was well done. He had been one of the scribes which disputed daily; neither were they forbidden either by the law or by custom, but that they might assemble themselves together 1423 to be taught. Yea, to this end there were in divers places of the city synagogues, wherein they met together. Moreover, he knew that both Christ and also his apostles had done the same thing. Also he might easily have turned [retorted] back upon his adversaries the crime which they did object to him, who did daily use the very same things. But because he aimeth at no other thing at this present, but to refute the false accusations of his adversaries, and to prove that importunate men had unadvisedly molested him for no cause; he intreateth not of the lawfulness of the fact, (as they say) but only of the fact. And he standeth chiefly upon this point to refute that slander, because he was burdened to be 1424 a raiser of tumults. Therefore he concludeth that he was falsely and unjustly accused; because the adversaries had never proved those things which they had alleged. This ought to have been sufficient to discharge him, seeing he was thus burdened with wicked lies, whereas there rested in him not the very least suspicion that could be devised.
14. But I confess. Because they had laid to Paul's charge impiety and the polluting of the temple, he purgeth himself of both now, that Felix may understand that his adversaries were moved with evil will. 1425 For though the religion, which is pretended, be false and preposterous, yet the study thereof did oftentimes find favor with men, who took no great heed. Wherefore it was to be feared lest Felix, if he had conceived any sinister suspicion of Paul, should not only have pardoned the zeal of the priests, but also have granted their requests. Wherefore Paul doth also refute this point of the accusation; and that so, that he doth not touch the faith of the gospel, because (as we have said) that was no fit place for making confession thereof. But what is this that he saith, that he worshippeth God according to the way which
1423"Turmatim," in crowds. 1424"Delatus fuerat tanquam," was charged with being. 1425"Sola malevolentia impelli," were instigated by sheer malevolence.
Commentary on Acts they call heresy? Some think that this is added like to a concession; because the enemies take that in evil part which ought to be attributed to judgment and right election; as if Paul had said, that that form of religion which he had followed is, indeed, called heresy, but unworthily. But seeing that name was not infamous either among the Jews or Gentiles, it is unlikely that he maketh answer before a profane man, touching that which they counted everywhere rather a commendation than any vice. When Christians have conference together, the Spirit of God commandeth that heretics be counted detestable; and he teacheth us to beware of heresies, because they bring upon the Church plague, dissension, and wasteness. Therefore, it is a thing not to be suffered among the people of God, whose safety consisteth in the unity of faith. But because the Jews did then openly boast of their sects, that excuse, whereof we spake of late, was superfluous. Therefore, it remaineth that he do either mean that he is a Pharisee, or that he call the Jewish religion or the profession of the gospel (without infamy) heresy; because they were distinguished from the use and custom of all nations. Seeing he did before confess himself to be a Pharisee, there shall no inconvenience ensue, if we say that he doth repeat the same now; especially seeing he speaketh shortly after of the resurrection of the dead. But because this first point doth only contain a confession concerning the worship of the God of the fathers, I think that he doth rather speak generally of the Jewish religion, or of the Christian faith which did flow thence. Paul was a citizen of Rome, notwithstanding as he came of the Jews by his ancestry, he confesseth that he continueth in the religion which he had learned of the fathers. And to this end doth the adverb of likeness tend; for it showeth a known thing, namely, the manner of worship whereunto the Jews were addicted. He maketh express mention of the God of his fathers, because it was not lawful for a man that was a Roman to receive the doctrine of the law unless he had come of the Jews. Also he toucheth his adversaries, which handle him so cruelly; whereas, notwithstanding, they both worship one God. I (saith he) worship the same God (according to the manner delivered by mine ancestors) which they themselves worship, and even as they worship him. Neither doth that hinder because he was fallen from the ceremonies of the law, and was content with the spiritual worship of God. For Paul thinketh it sufficient for him to wipe away that blot of impiety which his adversaries had falsely cast upon him. Therefore the Papists are ridiculous, who feign that Paul alloweth [approveth] all manner [of] antiquity. We, say they, worship the God of our fathers with Paul, as the custom was delivered to us from hand to hand; as if (even they themselves being judges) it were sufficient for the Jews or Turks to hold up the same buckler against the faith of Christ. But the apostle meant nothing less than simply to ground religion in the authority of ancestors, and to defend his godliness with that defense, which might have been common to all the superstitions of the Gentiles; he meant only to stop the mouth of his adversaries. Nevertheless, he taketh this for a plain