Commentary on the Acts of the Apostles John Calvin (continued)
Commentary on Acts men think that there is some cause noted; to wit, that through that seed the Gentiles shall be blessed. The Jews toss this to and fro, because this phrase signifieth every where in the Scriptures, an example or similitude; as, on the other side, 198 to be cursed in Sodom, in Israel, or in another people, is to take them for a notable example of a curse. I answer, that it is a doubtful speech, and taken diversely, according to the circumstance of the places, which the Jews do craftily dissemble. For they gather many places, out of which they prove that there is a comparison made; as if it should be said, The Gentiles shall desire to be blessed, like to the seed of Abraham. But when as the Scripture saith elsewhere, "They shall bless themselves in the living God," as Jeremiah 4:2; Isaiah 65:16; and again, "Do bless in the name of the Lord," (Deuteronomy 10:8,) and in other such like places; who doth not see that there is a cause expressed? Therefore, I say that this form of speech ought to be understood according to the circumstances of the places.
And now, forasmuch as I have declared that the seed of Abraham can be found nowhere else save only in Christ, it remaineth that we consider of what sort the office of Christ is. So shall it appear, undoubtedly, that he is not made a bare example or pattern, but that the blessing is truly promised to him; because without him we be all accursed. Yet there remaineth one doubt; for certain both these are spoken in one sense, They shall be blessed in thee, and in thy seed; but Abraham was nothing else but a type or mirror of the blessing. I answer, that in the person of Abraham, that body is also noted out, which dependeth upon one head, and is knit together in the same.
All the families The Jews do grossly expound this, That all nations shall desire to be blessed, as the seed of Abraham. But we say otherwise, That they shall be engrafted into the society. For the name of Abraham tendeth to this end, because it should come to pass that God should gather all people 199 unto him. Also, when the prophets will declare the force hereof, they foretell everywhere that the inheritance of salvation shall be common to the Gentiles. And hereby it appeareth that the covenant of God, which was then proper to the Jews alone, is not only common to all men, but is made with us expressly; otherwise, we could not conceive that hope of salvation which is firm enough out of the gospel. Therefore, let us not suffer this promise to be wrung from us, which is, as it were, a solemn declaration, whereby the Lord maketh us his heirs together with the fathers. Whereunto Peter also had respect, when as he saith shortly after, that Christ was first sent unto the Jews; for he doth signify that the Gentiles also have their order, though it be secondary.
26. He hath raised up his Son. He gathereth out of the words of Moses that Christ is now revealed. But the words do seem to import no such thing; yet doth he reason fitly thus, because the blessing could no otherwise be, unless the beginning thereof did flow from the Messias. For we must
198"Converso," conversely. 199"Populos," nations.
John Calvin always remember this, that all mankind is accursed, and, therefore, there is a singular remedy promised us, which is performed by Christ alone. Wherefore, he is the only fountain and beginning of the blessing. And if so be that Christ came to this end, that he may bless the Jews first, and, secondly, us, he hath undoubtedly done that which was his duty to do; and we shall feel the force and effect of this duty in ourselves, unless our unbelief do hinder us.
This was a part of the priest's office under the law, to bless the people; and, lest this should be only a vain ceremony, there was a promise added; as it is, (Numbers 6:27.) And that which was shadowed in the old priesthood was truly performed in Christ, (Hebrews 7:1, 6.) Concerning which matter we have spoken more at large in the seventh chapter to the Hebrews. I like not Erasmus's translation; for he saith, when he had raised him up, as if he spoke of a thing which was done long ago. But Peter meaneth rather, that Christ was raised up, when he was declared to be the author of the blessing; which thing, since it was done of late and suddenly, it ought to move their minds the more. For the Scripture useth to speak thus, as in the last place, of Moses, whereunto Peter alludeth. To raise up a prophet, is to furnish him with necessary gifts to fulfill his function, and, as it were, to prefer him to the degree of prophetical honor. And Christ was raised up then, when he fulfilled the function enjoined him by his Father, but the same thing is done daily when he is offered by the gospel, that he may excel amongst us. We have said that in the adverb of order, first, is noted the right of the first-be-gotten, because it was expedient that Christ should begin with the Jews, that he might afterward pass over unto the Gentiles.
Whilst that he turneth. He doth again commend the doctrine of repentance, to the end we may learn to conclude under the blessing of Christ newness of life, as when Esaias promiseth that a "Redeemer should come to Zion," he addeth a restraint; 200 "Those which in Jacob shall be turned from their iniquities." For Christ doth not do away the sins of the faithful, to the end they may grant liberty to themselves to sin under this color; but he maketh them therewith all new men. Although we must diligently distinguish these two benefits which are linked together, that this ground-work may continue, that we are reconciled to God by free pardon, I know that other men turn it otherwise; but this is the true meaning of Luke; for he speaketh thus word for word, "In turning every one from his wickedness."
200"Restrictionem," a reservation.