Calvin's on Acts 15:10
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− 10. Now, therefore, why tempt ye? This is the other part of the sermon wherein Peter showeth how deadly that doctrine is which Paul’s enemies sought to bring in; to wit, which might drown godly souls in despair. He inferreth and gathereth out of the former member, that God is tempted if the Gentiles be enforced to keep the law of necessity; − (104) he riseth higher, and pierceth even unto the very fountain. For he reasoneth hitherto, that the Gentiles should have injury done them if there be more required at their hands than God will; and seeing that he made them equal with the holy people, and did vouchsafe them the honor of adoption, it was. an unmeet and inconvenient [absurd] matter that they should be rejected, and so his liberality should be restrained. For he saith last of all, that this faith is sufficient for them, though they want ceremonies. And now he taketh an higher principle, that those who tie men’s salvation to the works of the law leave them no good hope; but rather throw the whole world headlong into horrible destruction, if it can obtain salvation by no other means but by keeping the law. With what arguments he proveth this we shall see in their place. As touching the words, seeing the Scripture saith, that God is tempted diverse ways, Peter’s meaning is, in this place, that God is provoked as it were of set purpose, when there is an heavier burden laid upon men than they be able to bear; and that his power is brought within bounds − (105) when that yoke is bound which he doth loose, which is nothing else but by striving against nature to match ourselves with giants, as they say. − That the yoke should be laid upon their necks. The meaning of the words is plain, that God is tempted when there is laid upon men’s consciences a sorer burden than they are able to bear, and by this means the salvation of men’s souls is sore shaken; seeing that they must needs by this means be drowned in despair, which cannot be without their destruction. But that injury which is done to God is no whit more tolerable, when as he is robbed of his right that he may not have liberty to deliver us. But we may easily gather out of the thing itself that he doth not speak of the ceremonies only. The servitude of the old training up under the law was hard and laborious; but yet it were too absurd to call it a yoke that cannot be borne; and we know that not only holy men, but also even most hypocrites, did well and exactly accomplish the outward observation of the rites. − Moreover, it were not any hard matter to satisfy the moral law, if it were content with corporeal obedience only, and did not require spiritual righteousness; for it is granted to many to bridle their hands and feet; but to moderate all the affections so that there may reign perfect abstinence and purity, as well in the soul as in the body, this is too hard a matter. − Therefore, those be too foolish who restrain unto ceremonies Peter’s words, whereby the weakness of men to perform the righteousness of the heart is expressed; which doth not only far pass their strength, but is altogether contrary to nature. These men were, I warrant you, deceived by one reason, because the question was moved concerning ceremonies only; but they do remember that Peter did more attentively and more wisely consider as became him, what a labyrinth this error (to look to, but light) did bring with it. The false apostles did avouch, that no man could attain unto salvation unless he did keep the ceremonies. If man’s salvation be tied to works, it shall be no longer grounded in the grace of Christ, and so, by this means, free reconciliation shall fall flat to the ground. Now, seeing that man’s strength is unable to keep the law, all men are subject to the curse which the Lord there denounceth against the transgressors; and so, by this means, all men shall come in danger of despair, seeing that they see themselves guilty of eternal death by the law. Peradventure the false apostles understood these things craftily. But Peter pierceth the very fountain, that he may bring to light the deadly poison of that doctrine; and thus must we do, so often as Satan doth craftily thrust in wicked errors. − At this day we seem to some to be too contentious, when as we do so stoutly stand in this, that men must not pray for the dead; for it is both a most ancient custom, neither is it a thing to look to very dangerous, though men pour out superfluous prayer; yet [nay] it is a plausible opinion, because it carrieth some color of human godliness. − Furthermore, unskillful men judge thus, because they seek. not out the head spring. For, if we grant that men may pray for the dead, we must also admit this, that they are now punished by the judgment of God, because they made not satisfaction in this life for their sins. And so, by this means the force of Christ’s satisfaction is translated unto the works of men. Secondly, the rule of praying aright is overthrown, if men may pray at all adventure, without the word of God. This is also a greater absurdity than that we ought lightly to pass over it. In sum, we can never give true judgment of any question, unless, having thoroughly ripped up the fountain of that doctrine which is called in question, we deduct all consequences which it bringeth with it. Therefore, it is no marvel if Peter, to the end he may pull the false apostles out (by the ears,) as it were out of their lurking dens, do generally dispute touching the whole law; because he doth nothing else but open the matter itself, whereof the simple were ignorant; that they may all see what a deadly doctrine it is, which doth both extinguish the grace of Christ, and drown souls in the horrible dungeon of despair. − (106) − Neither we nor our fathers. Peter doth not only dispute what men have done indeed, but what they were able to do; neither doth he speak only of the common riff-raff, − (107) but of the holy fathers. Seeing that he denieth that they were able to bear the yoke
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological