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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.