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7. It is not for you to know, etc. This is a general reprehension of the whole question. For it was too curious for them to desire to know that whereof their Master would have them ignorant; but this is the true means to become wise, namely, to go as far forward in learning as our Master Christ goeth in teaching, and willingly to be ignorant of those things which he doth conceal from us. But forasmuch as there is naturally engendered in us a certain foolish and vain curiosity, and also a certain rash kind of boldness, we must diligently observe this admonition of Christ, whereby he correcteth both these vices. But to the end we may know what his meaning is hereby, we must mark the two members which he joineth together. “It is not for you” (saith he) “to know those things which the Father hath placed in his own power.” He speaketh, indeed, of the times and seasons; but seeing there is the like reason in other things, we must think this to be a universal precept, That being contented with the revelation of God, we think it an heinous crime to inquire any further. This is the true mean between the two extremes. The Papists, that they may have somewhat wherewith to cloak their gross ignorance, say for themselves, that they omit the hidden mysteries of God, as though our whole faith and religion did consist upon any thing else than upon the hidden mysteries of God; then may we take our leave of Christ and his gospel, if we must abstain utterly from the hidden mysteries of God. But we must keep, as I said before a mean herein; for we must be desirous to learn so far as our heavenly Master doth teach us; but as for such things as he will have us ignorant of, let mine be so bold as to inquire after them that we may be wise with sobriety. Therefore, so often as we are vexed with this foolish desire of knowing more than we ought, let us call to mind this saying of Christ, “It is not for you to know.” For unless we will burst in against his will and commandment, this shall have force and strength enough to restrain the outrageousness of our wits.

Now, as touching the foreknowledge of times, Christ condemneth only the searching out thereof which reacheth beyond the measure of God’s revelation; and that is to be noted out of the second member, as before I have said, “which the Father hath placed in his own power.” Truth it is, that God hath in his own power winter and summer, and the rest of the seasons of the year, cold and heat, fair weather and foul. But because he hath testified that the course of the years shall be perpetual, (Genesis 1:14,) he is said not to have placed that in his own power which he hath revealed unto men. What thing soever the philosophers or husbandmen do comprehend or understand by art, by learning, by judgment, or experience, all that doth God not retain unto himself, because he hath after a certain sort revealed it unto them, (Genesis 8:22.) The same opinion must we have of the prophets; for it was their office to know those things which God did reveal. But we must be ignorant of the secret events of things, as touching the time to come; for there is nothing which may make us more slack in doing our duties, than too careful an inquisition herein, for we will always take counsel according to the future event of things; but the Lord, by hiding the same from us, doth prescribe unto us what we ought to do. Here ariseth a conflict, because we will not willingly suffer God to have that which is his own, namely, the sole government and direction of things which are to come; but we cast ourselves into a strange and inordinate carefulness. To conclude, Christ forbiddeth us to apply those things unto ourselves, which God doth challenge as proper to himself alone. Of this sort is the foreknowledge of those things which God hath taken to himself to govern and direct, according to his own pleasure, far contrary to our opinion, and otherwise than we could invent. ²⁶²⁶     “Supra ingenii nostri captum,” beyond the reach of our minds.

8. You shall receive power. Our Savior Christ doth here call them back as well unto the promise of God as also unto his commandment, which was the readiest way to bridle their curiosity. Curiosity doth rise almost always either of idleness or else of distrust; distrust is cured by meditating upon the promises of God. And his commandments do tell us how we ought to occupy ourselves and employ our studies. Therefore, he commandeth his disciples to wait for the promise of God, and to be diligent in executing their office whereunto God had called them. And in the mean season he noteth ²⁷²⁷     “Perstringit,” reprimandeth. their great hastiness, in that they did preposterously catch at those gifts which were proper unto the Holy Spirit, when as they were not as yet endued with the same. Neither did they take the right way herein, in that being called to go on warfare, they desire (omitting their labor) to lake their ease in their inn. ²⁸²⁸     “Molliter quiescere,” to take soft repose. Therefore, when he saith, you shall receive power, he admonisheth them of their imbecility, lest they follow before the time those things whereunto they cannot attain. It may be read very well either way, You shall receive the power of the Spirit; or, The Spirit coming upon you; yet the latter way seemeth to be the better, because it doth more fully declare their defect trod want, until such time as the Spirit should come upon them.

You shall be my witnesses He correcteth two errors of theirs in this one sentence. For, first, he showeth that they must fight before they can triumph; and, secondly, that the nature of Christ’s kingdom was of another sort than they judged it to have been. Therefore, saith he, You shall be my witnesses; that is, the husbandman must first work before he can reap his fruits. Hence, nay we learn that we must first study how we may come unto the kingdom of God, before we begin to dispute ²⁹²⁹     “Subtiliter philosophemur,” we subtlely philosophize. about the state of the life to come. Many there be which do curiously inquire what manner [of] blessedness that shall be which they shall enjoy after they shall be received into the everlasting kingdom of heaven, not having any care how they may come to enjoy the same. ³⁰³⁰     “Atqui in primis renunciandum erat mundo,” but they ought, in the first instance, to renounce the world, omitted. They reason concerning the quality of the life to come, which they shall have with Christ; but they never think that they must be partakers of his death, that they may live together with him, (2 Timothy 2:11.) Let every man, therefore, apply himself in his work which he hath in hand; let us fight stoutly under Christ’s banner; let us go forward manfully and courageously ³¹³¹     “Indefessis animis,” with unwearied minds, indefatigably. in our vocation, and God will give fruit in due time (and tide.) There followeth another correction, when he saith, that they must be his witnesses. For hereby he meant to drive out of his disciples’ minds that fond and false imagination which they had conceived of the terrestrial kingdom, because he showeth unto them briefly, that his kingdom consisteth in the preaching of the gospel. There was no cause, therefore, why they should dream of riches, ³²³²     “Delicias,” dainties. of external principality, or any other earthly thing, whilst they heard that Christ did then reign when as he subdueth unto himself (all the whole) world by the preaching of the gospel. Whereupon it followeth that he doth reign spiritually, and not after any worldly manner. And that which the apostles had conceived of the carnal kingdom proceeded from the common error of their nation; neither was it marvel if they were deceived herein. ³³³³     “Hac in parte omnes fuisse hallucinatos,” that they all labored under this hallucination. For when we measure the same with our understanding, what else can we conceive but that which is gross and terrestrial? Hereupon it cometh, that, like brute beasts, we only desire that which is commodious for our flesh, and therefore we rather catch that which is present. Wherefore, we see that those which held opinion, that Christ should reign as a king in this world a thousand years ³⁴³⁴     “Chiliastas,” the Chiliasts. fell into the like folly. Hereupon, also, they applied all such prophecies as did describe the kingdom of Christ figuratively by the similitude of earthly kingdoms unto the commodity of their flesh; whereas, notwithstanding, it was God’s purpose to lift up their minds higher. As for us, let us learn to apply our minds to hear the gospel preached, lest we be entangled in like errors, which prepareth a place in our hearts for the kingdom of Christ. ³⁵³⁵     Transpose thus: As for us, lest we be entangled in like errors, let us learn to apply our minds to hear the gospel preached, (a preached gospel,) which prepareth a place in our heart for the kingdom of Christ.

In all Judea Here he showeth, first, that they must not work for the space of one day only, while that he assigneth the whole world unto them, in which they must publish the doctrine of the gospel. Furthermore, he refuteth ³⁶³⁶     “Oblique refutat,” indirectly refuteth. the opinion which they had conceived of Israel. They supposed those to be Israelites only which were of the seed of Abraham according to the flesh. Christ testifieth that they must gather thereunto all Samaria; which, although they were nigh in situation, yet were they far distant in mind and heart. He showeth that all other regions far distant, and also profane, must be united unto the holy people, that they may be all partakers of one and the same grace. It is evident (John 4:9) how greatly the Jews did detest the Samaritans. Christ commanded that (the wall of separation being broken down) they be both made one body, (Ephesians 2:14,) that his kingdom may be erected everywhere. By naming Judea and Jerusalem, which the apostles had tried ³⁷³⁷     “Experti sunt,” experienced. to be full of most deadly enemies, he foretelleth them of the great business and trouble which was prepared for them, that he may cause them to cease to think upon this triumph which they hoped to have been so nigh at hand. ³⁸³⁸     “Ut de propinquo triumpho cogitare desinant,” that they may cease to think of a near triumph. Neither could they be a little afraid to come before so cruel enemies, more to inflame their rage and fury. And here we see how he giveth the former place unto the Jews, because they are, as it were, the first-begotten, (Exodus 4:22.) Notwithstanding, he calleth those Gentiles one with another, which were before strangers from the hope of salvation, (Ephesians 2:11.) Hereby we learn, that the gospel was preached everywhere by the manifest commandment of Christ, that it might also come unto us.

9. The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him; ³⁹³⁹     “Haesissent attoniti,” might have stood astonished. but now, sith that they, being in so plain a place, ⁴⁰⁴⁰     “Quam in edito et undique experto ac patente loco et constituti,” when they were standing on an elevated spot, open on all sides, with nothing to interrupt the view. saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure ⁴¹⁴¹     “Modulo,” little measure. might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.

10. Two men He calleth them so by reason of their form. For although it might be that they had the bodies of men in deed, concerning which thing I will not greatly stand in defense of either part, yet certain it is they were not men; but because this metonymia is commonly used in the Scriptures, especially in the First Book of Moses, I will not greatly stand thereupon. Their white garments were a token of rare and excellent dignity. For God meant by this, as by an evident token to distinguish them from the common sort of people, that the disciples might give better ear unto them; ⁴²⁴²     “Ad eorum dicta attentiores,” might be more attentive to what they said. and that at this day we also may know that this vision was showed them of God.

11. Ye men of Galilee, etc. I am not of their opinion who think that this name was given the apostles after an opprobrious sort, as if the angels meant to reprehend the slowness and dullness of the apostles. In my opinion, it was rather to make them more attentive, in that men, whom they did never see before, did name them as though they had perfectly known them. But they seem to reprehend without cause, for looking up into heaven. For where should they rather seek for Christ than in heaven? Doth not the Scriptures also oftentimes exhort us thereunto? I answer, that they were not reprehended because they looked up towards heaven; but because they coveted to see Christ, when as the cloud which was put between them and him did keep them from seeing him with their bodily senses: Secondly, because they hoped that he would return again straightway, that they might enjoy the sight of him again, when as lie did ascend to stay in the heavens until such time as he should come ⁴³⁴³     “Secundo,” a second time, omitted. to judge the world. Wherefore, let us first learn out of this place that we must not seek Christ either in heaven, either upon earth, otherwise than by faith; and also, that we must not desire to have him present with us bodily in the world; for he that doth ⁴⁴⁴⁴     “Haerebit,” shall cling to. either of those two shall oftentimes go farther from him. So this their admiration is reprehended, not simply, but inasmuch as they were astonied by the strangeness of this matter; like as we are oftentimes carried unadvisedly into a wonderful great wondering at God’s works; but we never apply ourselves to consider for what end and purpose they were done.

Jesus, which is taken up into heaven There are two members in this one sentence. The first is, that Christ was taken up into heaven, that they may not henceforth foolishly desire to have him any longer conversant with them upon earth. The other is straightway added as a consolation concerning his second coming. Out of these two jointly, and also severally, is gathered a firm, stable, and strong argument, to refute the Papists, and all other which imagine that Christ is really present in the signs of bread and wine. For when it is said that Christ is taken up into heaven; here is plainly noted the distance of place. I grant that this word heaven is interpreted divers ways, sometimes for the air, sometimes for the whole connection ⁴⁵⁴⁵     “Complexa,” system. of the spheres, sometimes for the glorious kingdom of God, where the majesty of God hath his [its] proper scat, howsoever it doth fill the whole world. After which sort Paul doth place Christ above all heavens, (Ephesians 1:22,) because he is above all the world, and hath the chiefest room in that place of blessed immortality, because he is more excellent than all the angels, (Ephesians 4:15.) But this is no let why he may not be absent from us bodily, and that by this word heavens, there may not be signified a separation from the world. Let them cavil as much as they will, it is evident that the heaven whereinto Christ was received is opposite to the frame of the world; therefore it doth necessarily follow, that if he be in heaven, he is without [beyond] the world.

But, first, we must mark what the purpose of the angels was, for thereby we shall more perfectly know what the words mean. The angels’ intent was to call back the apostles from desiring the carnal presence of Christ. For this purpose was it that they said that he should not come again until he came to judge the world. And to this end serveth the assigning of the time, that they might not look for him in vain before that same time. Who seeth not that in these words is manifestly showed that he was bodily absent out of the world? Who seeth not that we are forbidden to desire to have him upon the earth? But, they think they escape safe with that crafty answer, when as they say that then he shall come visibly; but he cometh now invisibly daily. But we are not here to dispute of his form; only the apostles are taught that Christ must abide in heaven until such time as he appear at the latter day. For the desiring of his corporeal presence is here condemned as absurd and perverse. The Papists deny that he is present in the sacrament carnally, while that his glorious body is present with us after a supernatural sort, and by a miracle; but we may well enough reject their inventions concerning his glorious body, as childish and frivolous toys. They feign unto themselves a miracle not confirmed with any testimony of Scripture. The body of Christ was then glorious, when as he was conversant with his disciples after his resurrection. This was done by the extraordinary and secret power of God; yet, notwithstanding, the angels do forbid to desire him afterward after that sort, and they say that he shall not come unto men in that sort (before the latter day.) Therefore, according to their commandment, let us not go about to pull him out of the heavens with our own inventions; neither let us think that we call handle him with our hands, or perceive him with our other senses, more than we can see him with our eyes. I speak always of his body. For in that they say it is infinite, as it is all absurd dream, so is it safely to be rejected. Nevertheless, I willingly confess that Christ is ascended that he may fulfill [fill] all things; but I say that he is spread abroad everywhere by the power of his Spirit, not by the substance of his flesh. I grant, furthermore, that he is present With us both in his word and in the sacraments. Neither is it to be doubted, but that all those which do with faith receive the signs of his flesh and blood, are made truly partakers of his flesh and blood. But this partaking doth nothing agree with the dotings of the Papists; for they feign that Christ is present in such sort upon the altar as Numa Pompilius did call down his Jupiter Elicitus, or as those witches did fetch down the moon from heaven with their enchantments. But Christ, by reaching us the bread in his Supper, doth will us to lift up our hearts into heaven, that we may have life by his flesh and blood. So that we do not eat his flesh grossly, that we may live thereby, but he poureth into us, by the secret power of his Spirit, his force and strength.

He shall so come I have said before, that by this consolation all sorrow which we might conceive, because of Christ’s absence, is mitigated, yea, utterly taken away, when as we hear that lie shall return again. And also the end for which he shall come again is to be noted; namely, that he shall come as a Redeemer, and shall gather us with him into blessed immortality. For as lie doth not now sit idle in heaven, (as Homer signifieth, that his gods be busied only about their bellies;) so shall not he appear again without profit. Therefore, the only looking for Christ’s coming must both restrain the importunate desires of our flesh, and support our patience in all our adversities; and, lastly, it must refresh our weariness. But it worketh this only in the faithful, which believe that Christ is their Redeemer; for it bringeth unto the wicked nothing but dread, horror, and great fearfulness. And howsoever they do now scoff’ and jest when as they hear of his coming, yet shall they be compelled to behold him sitting upon his tribunal-seat, whom now they will not vouchsafe to hear speak. Furthermore, it were but frivolous to move any question about his apparel wherewith he was then clothed, whether he shall come again being clothed with the same or no. Neither am I now determined to refute that which Augustine, in his Epistle unto Consentius, doth touch, (August. ad Con. Epist. 146;) notwithstanding, it is better for me to omit that thing which I cannot unfold.

12. That he may pass over unto another history, he showeth that the disciples being returned unto Jerusalem, dwelt together in one parlor. For it was the upper part of the house, which used to be let out unto those which did hire houses; ⁴⁶⁴⁶     “Inquilinis,” tenants or lodgers. for the most commodious places were reserved unto them that were masters of the house, (for their own use.) Wherefore, by this word Luke doth signify that they were driven into a strait room; ⁴⁷⁴⁷     “In angustum locum fuisse constrictos,” were confined to a narrow space. and yet, notwithstanding, though this commodity were great, yet they did not part asunder. They might have been more commodiously asunder, yet might they not part company before they had received the Spirit. In that he noteth here the distance of place, it bringeth credit unto the history. Unless, peradventure, he meant hereby to declare that they were not terrified with any fear of danger, but that they did all return and kept company together in one house, which was not so large, but that the company being greater than the place could well contain, it might breed some rumor (or noise.) A Sabbath-day’s journey was two miles, and that account doth well agree with the place of John 11:18, where he saith, “that Jerusalem was distant from Bethany almost fifteen furlongs;” which containeth about a thousand and nine hundred paces. And the mount Olivet was at the side of Bethany. There was no Sabbath-day’s journey prescribed in the law; for the Lord doth command them simply to rest upon the Sabbath-day in the law. ⁴⁸⁴⁸     More properly, For the Lord doth in the law command, etc. But because the Jews could not easily be ruled, but that they would run abroad about their business upon the Sabbath-day, (as the Lord himself doth complain, “that they did bear burdens out at the gates,”) (Jeremiah 17:24,) therefore, it is to be thought that it was determined by the priests, ⁴⁹⁴⁹     “Communi sacerdotum concilio,” by the common council of the priests, the Sanhedrim. (to the end they might restrain such enormities,) that no man should travel upon the Sabbath-day above two miles. Although Jerome, in his Answers unto Algasia, doth say that this tradition did come from two Rabbins, namely, from Atriba, and from Simon Heli.