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35. Stephen passeth over many things, because he maketh haste unto this stun, that the Jews may understand that the fathers were not delivered therefore, because they had deserved that with their godliness, but that this benefit was bestowed upon them, being altogether unworthy; and, secondly, that there is some more perfect thing to be hoped for of these beginnings. When Moses, being ordained of God to be their revenger and deliverer, was now in a readiness, they stopped the way before him; therefore God doth deliver them now, as it were against their will. That which is added touching miracles and wonders, serveth as well to the setting forth of the grace of God, as to make known the calling of Moses. It is surely a strange thing, that God doth vouchsafe to declare his power by divers wonders, for such an unthankful people’s sake. But in the mean season, he bringeth his servant in credit. Therefore, whereas the Jews set less by him afterward, whereas they essay sometimes to drive him away by railing, whereas they scold sometimes, sometimes murmur, sometimes set upon him outrageously, they bewray thereby both their wickedness, and also their contempt of the grace of God. Their unthankfulness and ungodliness was so increased always, that God must needs have striven with wonderful patience with such a froward and stubborn people.

A ruler and a deliverer. We must understand the contrarieties ⁴³⁷⁴³⁷     “Subaudiendae sunt antitheses,” we must supply the antitheses. which augment the fault. They would have obeyed Moses if a tyrant had appointed him to be a judge, but they contemn him proudly, and refuse him disdainfully, being appointed of God, and that to be a deliverer. Therefore, in despising him, they were wicked; and in rejecting grace, unthankful. And whereas Moses hath such an honorable title given him, God doth not so give and resign unto man that honor which is due to himself, that he loseth any whit of his authority thereby. For doubtless Moses was not called a redeemer or deliverer in any other respect save only because he was the minister of God. And by this means the glory of the whole work remaineth in the power of God wholly. Therefore let us learn that so often as men have the titles which belong to God given them, God himself is not despoiled of his honor; but because the work is done by their hands, they are by this means commended. To this end tendeth that which Stephen saith, that this charge was committed to Moses in the hand of the angel. For by this means Moses is made subject to Christ, that under his conduct and direction he may obey God. For hand is taken in this place not for ministry, but for principality. Wherefore, God did so use the service of Moses, that the power of Christ did surpass him, as he is even at this day the chief governor, in accomplishing the salvation of the Church; yea, he useth the ministry of men in that sort, that the force and effect dependeth upon him alone.

37. A Prophet shall God raise up. Stephen endeavoreth undoubtedly to prove by these words that Christ is the end of the law; although he doth not express the same in plain words. And assuredly, (as we have already said,) Luke reciteth not word for word all those things which Stephen uttered; but it is sufficient for him to note the principal points of matters. Furthermore, we have said before in the third chapter, that this testimony is so applied to Christ, that notwithstanding it agreeth to the other prophets also. For after that Moses had forbidden the people to be carried to and fro with the wicked superstitions of the Gentiles, he showeth what ought to follow. There is no cause (saith he) why thou shouldst desire magicians and enchanters; for God will never suffer thee to want prophets to teach thee faithfully. And now it is certain that the ministry of the prophets was temporal, as was also the ministry of the law; until Christ should bring the full perfection of wisdom into the world. Therefore Stephen’s speech tendeth to this end, that Moses doth not keep the people fast bound to himself alone when as he setteth before them and commendeth unto them another teacher. The prophets were indeed, interpreters of the law and all their doctrine was, as it were, an addition or appurtenance ⁴³⁸⁴³⁸     “Appendix,” an appendix. of those things which were uttered by Moses; but forasmuch as this was also certain, that Christ should bring a more perfect kind of doctrine, because he should make an end of all the prophecies, it followeth, that he is made the chief; and that the principal mastership (that I may so call it) is his, lest the faith of the gospel should be doubtful. Now we know to what end Stephen intermingled Moses’ testimony, to wit, that he may prove that the Jews did no less contemn him, (of whom they made boast with open mouth to be their only teachers) even now when he is dead, than they did in times past, whilst he lived, wickedly and frowardly reject him. For whosoever believeth Moses, he will not refuse to be the disciple of Christ, whose messenger and crier he was, (John 5:46.) For the rest ⁴³⁹⁴³⁹     “Reliqua pete,” for the rest see. out of the third chapter.

38. Stephen proceedeth to set forth the frowardness ⁴⁴⁰⁴⁴⁰     “Pravitate,” depravity. of the people, who though they were provoked [stirred up] with so many benefits of God, yet did they never cease maliciously to reject him. If they had been disobedient and unthankful to God before, yet this so wonderful a deliverance ought to have brought them into a better mind; but he declareth that they were always like themselves. It was meet that so many miracles should not only have stuck fast in their minds, but also have continued still before their eyes. But having forgotten all, they fly back suddenly unto the superstitions of Egypt. The memorial of their cruel servitude was yet fresh, which they had escaped by passing over the Red Sea; and yet they prefer those tyrants by whom they were more than cruelly handled, before their deliverer, This was, therefore, a heap of ungodliness most desperate, that their stubbornness could not be broken or overcome with so many benefits of God, but that they did always return unto their nature. This doth greatly augment the greatness of the offense, where Stephen saith that Moses was then with them in the wilderness. For besides that there appeareth here rare goodness and long-sufferance of the Lord, in bearing with them, they make themselves to be without all excuse, whilst that being beset on every side with so many straits, being brought into so great distress; having Moses to be their guide in their journey, and the faithful keeper of their life, they fall away nevertheless treacherously from God, Finally, it appeareth that they were like untamed beasts, whom God could not keep in obedience with so many bands. Therefore, inasmuch as Moses left not off to govern them even through the wilderness, under the conduct and aid of the angel, it is an easy matter to gather by this circumstance of time, how incurable and obstinate their frowardness was; as it was a point of monstrous rebellion, not to be humbled with miseries, ⁴⁴¹⁴⁴¹     “Tot malis,” so many miseries. and even with the very sight of death.

Whereas he saith, that Moses was with the angel and the fathers, there is a contrary respect. ⁴⁴²⁴⁴²     “Longe diversa est ratio,” the explanation (of the two things) is very different. He was present with the fathers, that he might be their guide according to the commandment of the Lord; he was with the angel as a minister. Whereupon it followeth that he was no private person to whom this injury was done, but it was done to the governance of God, when the people could be kept back, with the reverence of neither, from running headlong into wicked rebellion. We have already spoken of the angel. But the participle [λαλουντος] or which spake, hath a double meaning. For it may be understood either of the first vision, whereby Moses was called to redeem the people, or of that speech which God had with Moses, after they were come over the Red Sea. And because Christ declared both ways, that he was the author of their deliverance, it is no great matter whether we choose; yea, there is no let but that it may be extended unto both. For he which began to speak to Moses from the beginning, that he might send him into Egypt, did continue the tenor of his speech afterward, until the work was finished.

Which received lively oracles. Erasmus translated it lively speech; but those which are expert in the Greek tongue, they shall know that I have more truly translated the words of Stephen. For there is greater majesty in Oracles than in Speech, I speak only of the word; for I know that whatsoever proceedeth out of the mouth of God, the same is an oracle. Moreover, he purchaseth authority for the doctrine of Moses in these words, because he uttereth nothing but that which proceeded from God, Whereupon it followeth, that they did not so much rebel against Moses as against God; whereby their stubbornness ⁴⁴³⁴⁴³     “Ferrea improbitas,” their stubborn wickedness. is more discovered, And this is a general way to establish doctrine, when men teach nothing but that which is commanded them by God. For what man dare make Moses inferior to him, who (as the Spirit affirmeth) ought only to be believed for this cause, because he faithfully unfolded and delivered the doctrine which he had received of God? But some men may ask this question, Why he called the law a living speech? For this title seemeth to disagree much with the words of Paul, where he saith that the law is the ministry of death, and that it worketh death, and that it is the strength of sin, (1 Corinthians 3:7.) If you take lively speech for that which is effectual, and cannot be made frustrate by the contempt of men, there shall be no contrariety; but I interpret it as spoken actively, for that which maketh to live. ⁴⁴⁴⁴⁴⁴     “Vivifica,” vivifying. For seeing that the law is the perfect rule of godly and holy life, and it showeth the righteousness of God, it is counted, for good causes, the doctrine of life and salvation. And to this purpose serveth that solemn protestation of Moses, when he calleth heaven and earth to witness, that he hath set before them the way of death and life. In which sense the Lord himself complaineth, that his good law is broken, and his good commandments, whereof he had said, “He which shall do these things shall live in them,” (Ezekiel 20) Therefore the law hath life in itself. Yet if any man had liefer take living for that which is full of efficacy and strength, I will not greatly stand in contention.

And whereas it is called the ministry of death, that is accidental to it, because of the corrupt nature of man; for it doth not engender sin, but it findeth it in us. It offered life, but we, which are altogether corrupt, can have nothing but death by it. Therefore, it is deadly in respect of men alone. Though Stephen had respect unto a farther thing in this place; for he doth not only speak of the bare commandments, but comprehendeth all Moses’ doctrine, wherein the free promises are included, and so consequently, Christ himself, who is the only life and health of men. We must remember with what men Stephen had to do. They were such as were preposterously zealous of the law, who stayed only in the dead and deadly letter of the law; and, in the mean season, they raged against Stephen, because he sought Christ in the law, who is, indeed, the soul thereof. Therefore, by touching their perverse ignorance glancingly, he giveth them to understand that there is some greater and some more excellent thing hidden in the law than they have hitherto known. For as they were carnal, and content with an outward show, they sought no spiritual thing in it, yea, they would not so much as suffer the same to be showed them.

That he might give them to us. This serveth to refute the false accusation wherewith he was falsely burthened. For seeing he submitteth his neck to the yoke of the law, and professeth that he is one of Moses’ scholars, he is far from discrediting him amongst others. Yea, rather he turneth back the fault which was laid to his charge upon those which were the authors of the slander. That was, as it were, a common reproach for all the people, because the fathers would not obey the law. And therewithal he telleth them that Moses was appointed to be a prophet, not only for his time, but that his authority might be in force with the posterity, even when he was dead. For it is not meet that the doctrine of God should be extinguished together with ministers, or that it should be taken away. For what is more unlikely ⁴⁴⁵⁴⁴⁵     “Minus consentaneum,” less befitting. than that that should die whereby we have immortality? So must we think at this day. As the prophets and apostles spake unto the men of their time, so did they write unto us, and (that) the force of their doctrine is continual, because it hath rather God to be the author thereof than men. In the mean season, he teacheth that if any reject the word appointed for them, they reject the counsel of God.

39. They refused, and were turned away. He saith that the fathers rejected Moses; and he showeth the cause also, because they gave themselves rather unto the superstitions of Egypt; which was horrible, and more than blind fury, to desire the customs and ordinances of Egypt, where they had suffered such grievous things of late. He saith that they were turned away into Egypt in their hearts; not that they desired to return thither, (bodily,) but because they returned in mind unto those corruptions, which they ought not so much as to have remembered without great detestation and hatred. It is true, indeed, that the Jews did once speak of returning; but Stephen toucheth not that history now. Furthermore, he doth rather express their stubbornness, when he saith that they were turned away. For after that they had taken the right way, having God for their guide and governor, they start aside suddenly, as if a stubborn unbroken horse, not obeying his rider, should frowardly run backward.

40. Make us. Though the Jews be turned back divers ways, yet Stephen maketh choice of one notable example above all the rest, of their filthy and detestable treachery, to wit, when they made themselves a calf, that they might worship it instead of God. For there can no more filthy thing be invented ⁴⁴⁶⁴⁴⁶     “Nihil... fingi potest,” nothing can be imagined. than this their unthankfulness. They confess that they were delivered out of Egypt; neither do they deny that this was done by the grace of God and the ministry of Moses; yet, notwithstanding, they reject the author of so great goodness, together with the minister. And under what color? They pretend they cannot tell what is become of Moses. But they know full well that he is in the mount. They saw him with their eyes when he went up thither, until such time as the Lord took him unto himself, by compassing him about with a cloud. Again, they know that Moses is absent for their health’s sake, who had promised that he would return, and bring unto them the law which God should give. He bade them only be quiet a while. They raise mad uproars suddenly within a small time, and without any cause; yet to the end they may cover their madness with the color of some reason, they will have gods present with them, as if God had showed unto them no token of his presence hitherto; but his glory did appear daily in the cloud and pillar of fire. Therefore we see what haste they make to commit idolatry through wicked contempt of God, that I may, in the mean season, omit to declare how filthy and wicked their unthankfulness was, in that they had so soon forgotten those miracles which they ought to have remembered even until the end of the world. Therefore, by this one backsliding, it appeareth sufficiently what a stubborn and rebellious people they were.

Moreover, it was more expedient for the cause which Stephen had in hand, to recite this history of their rebellion than the other. ⁴⁴⁷⁴⁴⁷     “Quam alias referri,” than to refer to any other. For the people doth quite overthrow the worship of God; they refuse the doctrine of the law; they bring in a strange and profane religion. And this is a notable place, because it pointeth out the fountain from which all manner of superstitions did flow since the beginning, and especially what was the first beginning of making idols; to wit, because man, which is carnal, will, notwithstanding, have God present with him, according to the capacity of his flesh. This is the cause why men were so bold in all ages to make idols. ⁴⁴⁸⁴⁴⁸     “Tanta in fingendis idolis, hominum lascivia fuerit,” there was such wantonness in men in forming idols. And God doth, indeed, apply ⁴⁴⁹⁴⁴⁹     “Accommodat,” accommodate. himself to our rudeness thus far, that he showeth himself visible, after a sort, under figures; for there were many signs under the law to testify his presence, And he cometh down unto us, even at this day, by baptism and the supper, and also by the external preaching of the word. But men offend two manner of ways in this; for, first, being not content with the means which God hath appointed, they boldly get to themselves new means. This is no small fault, because their fingers itch always to have new inventions without keeping any mean, and so they are not afraid to pass the bounds which God hath appointed them. But there can be no true image of God, save that which he appointed. Therefore, what images soever are reigned and invented by man besides his word, they are false and corrupt.

There is also another vice no less intolerable, that as man’s mind conceiveth nothing of God but that which is gross and earthly, so it translateth all tokens of God’s presence unto the same grossness. Neither doth man delight in those idols only which he himself hath made, but also doth corrupt whatsoever God hath ordained, by wresting it unto a contrary end. God cometh down unto us, indeed, as I have already said, but to this end, that he may lift us up into heaven with him. But we, because we are wholly set upon the earth, will, in like sort, have him in the earth. By this means is his heavenly glory deformed, and that fulfilled altogether which the Israelites say here, Make us gods. For whosoever he be that doth not worship God spiritually, he maketh unto himself a new god; and yet if ye thoroughly weigh all things, the Israelites will not have a god made of set purpose by them, but they think rather that they have the true and eternal God under the shape of the golden calf. For they are ready to offer the appointed sacrifice, and they approve that with their consent which Aaron saith, that those are the gods by whom they were brought out of Egypt. But God pusseth not for those frivolous imaginations; but he complaineth that men put strange gods in his place, so soon as they depart even a very little from his word.

41. And they made a calf. We may easily gather by that which goeth before, why they were more delighted in that figure than in any other. For although Egypt did swarm with innumerable idols, yet it is well known that they made the greatest account of an ox. And whence is it that they are so desirous to have an idol, save only because they were turned back into Egypt, as Stephen hath already said? We must note the speech when he saith that they offered sacrifice to the idol. Aaron commandeth the people to assemble themselves together to worship God; they come all together. Therefore they testify that they mean nothing less [any thing rather] than to defraud God of his worship, howsoever they translate the same unto the calf; yea, rather, they are determined to worship God in the image of the calf. But because they forsook the true God, by making an idol, whatsoever followeth afterward it is judged to be given to the idol, because God refuseth all wicked worshipping. For it is not meet to account that as bestowed upon him which he hath not commanded; and because he forbids them expressly to erect any visible image unto him, that is mere sacrilege whatsoever is done afterward in honor thereof.

They rejoiced over the works. This speech is taken out of Isaiah, yet, out of the prophets, who, in like sort, upbraid unto the Jews that they were delighted in their own inventions. And surely it is wonderful madness, when men arrogate unto themselves anything in God’s matters. I take this rejoicing to be that solemn dancing whereof Moses speaketh, in the thirty-second chapter of Exodus. Yet Stephen toucheth a common vice, wherewith idolaters are infected. For although it be altogether unlawful for men to attempt anything in religion which God hath not appointed, yet do they invent everything unadvisedly, and setting light by the Word of God, they make choice of the works of their own hands; but Stephen showeth that while they take such pleasure in this liberty, they displease God so much the more. But if we will have God to allow our worship, we must abstain from the works of our hands, that is, from our own inventions; for all that which men invent of themselves is nothing else but sacrilegious profanation. The idol is properly so called reproachfully, as it were a thing nothing worth, because no reason doth suffer man to make God. ⁴⁵⁰⁴⁵⁰     “Deum... fabricari,” to fabricate a god.

Stephen will here declare that the Jews did never make an end of sinning, but that they wandered farther in their froward errors; so that that first fall of theirs was unto them as it were an entrance into a labyrinth. And this doth he assign unto the just vengeance of God, that after that time their madness grew so, that they gat for one idol infinity. This example teacheth us to be careful to follow the rule which God hath set down; because, so soon as we are turned even but a little aside from the same, we must needs be carried to and fro with divers dotings, we must needs be entangled in many superstitions, and be utterly drowned in the huge sink of errors; which punishment God in justice layeth upon men which refuse to obey his word. Therefore Stephen saith that God was turned away; which word imported as much as if he should say, that he turned his back. For he had fastened his eyes after a sort upon the people, when he showed his singular care which he took in governing them; being offended with their falling away, now he turneth his face another way.

We may also hereby gather that we can no otherwise follow the right way, save only when the Lord watcheth over us to govern us; but so soon as his face is turned away, we run by and by into errors. The Israelites were forsaken of God even then when they made the calf; but Stephen meant to express the greatness of the punishment, as if he should have said, that they were altogether cast off into a reprobate sense then; as Paul also teacheth, that those which gave not glory to God when he had showed himself unto them, were, by the just judgment of God, given up unto blindness and blockishness, and unto shameful lusts, (Romans 1:28.) Hereby it came to pass, that after that religion began to be corrupt, innumerable abominations succeeded a few superstitions, and gross monsters of idolatry came in place of light corruptions. For because men neglected the light which was set before them, they became altogether blockish by the just judgment of God, so that they had no more judgment than brute beasts. Idolatry surely is very fertile, that of one reigned god there should by and by come an hundred, that a thousand superstitions should flow from one. But this so great madness of men springeth hence, because God revengeth himself by delivering them to Satan; because, after he hath once in hand to govern us, there is no change in his part, but he is plucked away ⁴⁵¹⁴⁵¹     “Distrahitur,” torn asunder, withdrawn. from us by our rash lightness.

Have ye offered unto me slain beasts and sacrifices? This place is taken out of the fifth chapter of Amos, (Amos 5:25.) The speech which Stephen useth showeth that all the prophecies were gathered into one body; and Amos addeth, (after that he had inveighed against the idolatry and sundry sins of the people,) that this is no new evil, that the Jews are rebellious against God, because their fathers had fallen away from true godliness even in the wilderness. Furthermore, he denieth that they offered slain beasts to him, not because there were there no sacrifices at all, but because God refused their corrupt worship; like as he reproveth and chideth the people in Isaiah, because they honored him with no sacrifice,

“Thou,” (saith he,) “O Jacob, hast not called upon me, neither hast thou honored me with thy sacrifices, neither have I made thee serve in offering or incense. Thou hast not bought for me calamus, neither hast thou filled me with fatness. But thou hast been burdenous [burdensome] unto me in thy sins, and hast caused me to serve in thine iniquities,” (Isaiah 43:22.)

Assuredly the Jews did all these things daily, but God accepteth not the obedience of the wicked, neither doth he approve the same. Again, he abhorreth all that which is polluted with such mingle-mangles as are added. ⁴⁵²⁴⁵²     “Adventitiae mixturae,” adventitious mixtures. Thus doth Amos speak of the fathers which were revolts. ⁴⁵³⁴⁵³     “De patribus apostatis,” of the apostate fathers. That which is added forthwith may be referred either unto them or unto their posterity.

43. You took to you the tabernacle of Moloch. Some take the copulative for the adversative [particle,] as if he should say, Yea, rather, ye worshipped the idol. It may be resolved also into the conjunction causal, thus, You did not offer sacrifices to me, because ye erected a tabernacle to Moloch. But I expound it somewhat otherwise, to wit, that God doth first accuse the fathers for the more vehemency; and then afterwards he addeth, that their posterity did increase the superstitions, because they gat to themselves new and diverse idols; as if the prophet had spoken thus in the person of God, If I shall rip up from the beginning, (O house of Jacob,) how your kindred hath behaved itself toward me; your fathers began to overthrow and corrupt, even in the wilderness, that worship which I had commanded; but you have far passed their ungodliness, for you have brought in an infinite company of gods. And this order is fitter for Stephen’s purpose; for he intendeth to prove, (as we have already said,) that after the Israelites felt away unto strange and bastardly rites, they never made an end of sinning, but being stricken with blindness, they polluted themselves every now and then with new idolatries, until they were come even unto the last end ⁴⁵⁴⁴⁵⁴     “Ad extermum,” to the extreme. of impiety. Therefore, Stephen confirmeth this sentence fitly with the testimony of the prophet, that the Jews, descending of wicked and rebellious fathers, had never ceased to wax worse and worse. And although the prophet’s words be somewhat unlike to these, yet is the sense all one. It is to be thought that Stephen, who had to deal with the Jews, did repeat word for word in their tongue that which is in the prophet; Luke, who wrote in Greek, did follow the Greek interpreter. The prophet saith, Ye honored Succoth your king, and Chiun your image, the star of your gods. The Greek interpreter made a noun common of a noun proper, because of the alliance ⁴⁵⁵⁴⁵⁵     “Affinitatem,” its affinity to. of the word Succoth, which signifieth a tabernacle. Furthermore, I cannot tell whence he fetcheth that his Remphan, unless it were because that word was more used in that time.

And figures which ye made. The word image, which is in the prophet, doth of itself signify no evil thing. Moreover, the word [τυπος]; is taken amongst the Grecians in good part. For the ceremonies which God appointed are called [τυποι]; notwithstanding the prophet condemneth expressly the figures [types] which the Jews had made. Why so? Because God will not be worshipped under a visible and external form. If any man object that he speaketh in this place of stars; that is true, I confess; but I stand only upon this, that although the prophet doth give their idols some honest name, yet doth he sharply condemn their corrupt worship; whereby the foolish and childish caviling of the Papists is refuted. Because they deny that those images which they worship are idols, they say, that that mad worship of theirs is, [εικονοδουλεια], or serving of images, and not [ειδολοδουλεια], or worshipping of idols. Seeing they mock God sophistically, there is no man that is endued even but with common understanding, which doth not see that they are more than ridiculous even in such toys. For although I move no question about the word, it is certain that the word [τυπος]; is more honorable than [εικων]. But those same [τυποι], or figures, are simply condemned in this place, which men make to themselves, not only [προς την λατρειαν], or that they may worship them, but [προς την προσκυνησιν], that is, that they may give them even any reverence at all. Therefore that filthy distinction falleth flat to the ground, wherein the Papists think they have a crafty starting-hole. ⁴⁵⁶⁴⁵⁶     “Effugium,” evasion.

Beyond Babylon. The prophet nameth Damascus; neither doth the Greek interpretation dissent from the same. Wherefore it may be that the word Babylon cropt [crept] in here through error; though in the sum of the thing there be no great difference. The Israelites were to be carried away to Babylon; but because they thought that they had a sure and strong fortress in the kingdom of Syria, whose head Damascus was, therefore the prophet saith that Damascus shall not help them, but that God shall drive them farther; as if he should say, So long as you have Damascus set against your enemies, you think that you are well fenced; but God shall carry you away beyond it; even into Assyria and Chaldea.

44. The tabernacle of witness. Stephen showeth here that the blame cannot be laid upon God, because the Jews polluted themselves with divers superstitions, as if God had suffered them to wander freely. ⁴⁵⁷⁴⁵⁷     “Sine freno,” without a curb. For he saith that God had commanded how he would be worshipped by them. Whereupon it followeth that they were entangled in so many errors, because they would not follow that form which God had appointed. Although he girdeth [reprehendeth] them for two causes: Because, being not content with that rule alone which God had prescribed, they invented to themselves strange worships; secondly, because they had no respect unto the right end of the temple, and of the ceremonies which God had appointed. For whereas they ought to have been unto them exercises of the spiritual worship, they apprehended nothing but that which was carnal, according to their carnal nature; ⁴⁵⁸⁴⁵⁸     “Pro crasso suo ingenio nihil nisi terrenum et carnale apprehenderent,” in accordance with their gross disposition, they apprehend nothing but what was earthly and carnal. that is, they took the shadow for the body.

Therefore we see that the Jews were first reprehended for their boldness, for because that being not content with the plain word of God, they were carried away after their own inventions. Secondly, they are reproved for the preposterous abuse of the true and sincere worship; because they followed the flesh instead of the Spirit. They had, saith he, the tabernacle of witness. Therefore it was their own wantonness and rashness only which caused them to sin. For seeing they were well taught what was the right way and order of worshipping God, all cloak and color of ignorance was taken away.

Which thing is worth the noting. For seeing God doth after a sort bridle us, when he maketh his will known unto us, if after we have received his commandment we turn aside, either unto the right hand or to the left, we be twice guilty; because the servant which knoweth his master’s will, and doth it not, shall suffer more stripes: This is the first mark whereby the Holy Spirit doth distinguish all bastardly and corrupt worshippings from the true and sincere worship. Yea, (to speak more briefly,) the first difference between true worship and idolatry is this: when the godly take in hand nothing but that which is agreeable to the Word of God, but the other think all that lawful which pleaseth themselves, and so they count their own will a law; whereas God alloweth nothing but that which he himself hath appointed. To this end serveth the word witness.

The Hebrew word [מד] (moed) signifieth, indeed, an appointed place and time, or an assembly of men; but the reason expressed in Moses showeth that there is another cause why it is so named. For in Moses this is oftentimes repeated, “I will meet with you there.” Therefore the tabernacle was consecrated by the covenant and the word of the Lord, and his voice was heard there continually, that it might be distinguished from all profane places.

According to the form which he had seen. This is referred unto the second point which I have touched; for it may be that he which shall use the ceremonies only which God appointed, shall notwithstanding worship God amiss. For God careth not for external rites, save only inasmuch as they are of the heavenly truth; therefore God would have the tabernacle to be made like unto the heavenly figure, ⁴⁵⁹⁴⁵⁹     “Archetypum,” archetype, model. that the Jews might know that they were not to stay still in the external figures. Furthermore, let him which is disposed read my Commentaries upon the Epistle to the Hebrews, and he shall see what that figure, whereof mention is made Exodus 25, (Exodus 25:40; Hebrews 8:5,) did signify. Stephen doth only briefly tell them in this place that the worship which God commanded the Jews is spiritual, and that they, according to their carnal blockishness, were evil and false interpreters; therefore, as we have said, that God alloweth no worship but that which is grounded in his commandment, so we are taught here that it is requisite in the right use of the commandment, that the spiritual truth be present; which thing being granted, it was the like question which we said did consist principally in this issue, whether the shadows ought to yield to the body or not. Whereas Moses is said to have seen a form or figure, the Spirit of God signifieth thereby that it is unlawful for us to invent forms at our pleasure; but that all our senses must be set upon that form which God showeth, that all our religion may be formed according to it. The word figure signifieth here, in this place, the principal pattern, ⁴⁶⁰⁴⁶⁰     “Primarium exemplar,” the primary pattern, the original model. which is nothing else but the spiritual truth.

45. Which they brought in. This serveth to increase the frowardness ⁴⁶¹⁴⁶¹     “Pervicaciam,” perverseness. of the nation, that whereas the tabernacle did continue with them, and they carried the same whithersoever they went, yet could they not be kept within the bounds of God’s covenant, but they would have strange and profane rites; to wit, declaring that God dwelt amidst them, from whom they were so far distant, and whom they did drive out of that inheritance which he had given them. To this purpose serveth that also, that God did beautify the tabernacle with divers miracles; for the worthiness thereof ⁴⁶²⁴⁶²     “Illius dignitas,” its dignity. was established by those victories which the Jews had gotten, as it appeareth by divers places of the holy history; therefore, it must needs be that they were very disobedient, which did not cease oftentimes to start aside from that worship which was so many ways approved.

Until the days of David. Although the ark of the Lord continued long in Shiloh, yet it had no certain place until the reign of David, (1 Samuel 1:3;) for it was unlawful for men to erect a place for the same, but it was to be placed in that place which the Lord had showed, as Moses saith oftentimes. Neither durst David himself, after he had taken it from the enemies, bring it into the thrashing-floor of Araunah until the Lord had declared, by an angel from heaven, that that was the place which he had chosen, (2 Samuel 24:16.) And Stephen counteth this a singular benefit of God, not without great cause, that the place was showed to David wherein the Israelites should hereafter worship God; as in the Psalm he rejoiceth as over some notable thing: “I was glad when they said unto me, We will go into the house of the Lord; our feet shall be stable in thy courts, O Jerusalem,” (Psalm 132:3) The priesthood was coupled with the kingdom; therefore, the stability of the kingdom is showed in the resting of the ark; therefore it is said that he desired this so earnestly that he bound himself with a solemn vow, that he would not come within his house, that his eyes should enjoy no sleep, nor his temples any rest, until he should know a place for the Lord, and a tabernacle for the God of Jacob. Furthermore, the place was showed to David, but it was granted to Solomon to build the temple, (1 Kings 5:7.)

47. Solomon built. Stephen seemeth to gird Solomon glancingly ⁴⁶³⁴⁶³     “Videtur hic oblique Stephanus Solomonem perstringere,” Stephen here seemeth indirectly to rebuke Solomon. in this place, as if he did not regard the nature of God in building the temple; yet did he attempt that work not without the commandment of God. There was also a promise added, wherein God did testify that he would be present with his people there. I answer, that when Stephen denieth that God dwelleth in temples made with hands, that is not referred unto Solomon, who knew full well that God was to be sought in heaven, and that men’s minds must be lifted up thither by faith; which thing he uttered also in that solemn prayer which he made:

“The heaven of heavens do not contain thee,
and how much less this house?”
(1 Kings 8:23;)

but he reproveth the blockishness of the people, which abused the temple, as if it had had God tied to it; which appeareth more plainly by the testimony of Isaiah, (Isaiah 6:6,) which he citeth also; God, saith he, would have Solomon to build him a temple; but they were greatly deceived who thought that he was, as it were, included in such a building; as he complaineth by his prophet that the people do him injury, when as they imagine that he is tied to a place; but the prophet doth not for that cause only inveigh against the Jews, because they worshipped God superstitiously, thinking that his power was tied to the temple, but because they did esteem him according to their own affection, and, therefore, after that they had ended ⁴⁶⁴⁴⁶⁴     “Defuncti sunt,” performed. their sacrifices and external pomp, they imagined that he was pleased, and that they had brought him indebted to them. This was almost a common error in all ages; because men thought that cold ceremonies were sufficient enough for the worship of God. The reason is, because forasmuch as they are carnal, and wholly set upon the world, they imagine that God is like to them; therefore, to the end God may take from them this blockishness, he saith that he filleth all things.

49. For whereas he saith, that heaven is his seat, and the earth his footstool, it must not be so understood as if he had a body, or could be divided into parts, after the manner of men; but because he is infinity, therefore he saith that he cannot be comprehended within any spaces of place; therefore, those men are deceived who esteem God or his worship according to their own nature; and because the prophet had to deal with hypocrites, he doth not only dispute about the essence of God, but also teacheth generally, that he is far unlike to men, and that he is not moved with the vain pomp of this world as they are. Here ariseth that question also, why the prophet saith that the Lord hath no place of rest in the world, whereas, notwithstanding, the Spirit affirmeth the contrary elsewhere, “This is my rest for ever,” (Psalm 132:14.) Moreover, Isaiah doth adorn the Church with this self-same title, that it is the glorious rest of God, alluding unto the temple, I answer, that when God appointed signs of his presence ill the temple, and sacrifices in times past, he did not this to the end he might settle and fasten himself and his power there; therefore, the Israelites did wickedly, who, setting their minds wholly upon the signs, did forge to themselves an earthly God. They dealt also ungodly, who under this color took to themselves liberty to sin, as if they could readily and easily pacify God with bare ceremonies. Thus doth the world use to mock God.

When God doth declare, by the external rites, that he will be present with his, that he may dwell in the midst of them, he commandeth them to lift up their minds, that they may seek him spiritually. Hypocrites, which are entangled in the world, will rather pluck God out of heaven; and whereas they have nothing but vain and bare figures, they are puffed up with such foolish confidence, that they pamper themselves in their sins carelessly, so, at this day, the Papists include Christ in the bread and wine in their imagination; that done, so soon as they have worshipped their idol with foolish worship, they vaunt and crack as if they were as holy as angels. We must diligently note these two vices, that men do superstitiously forge to themselves a carnal and worldly God which doth so come down unto them, that they remain still having their minds set upon the earth, and that they rise not up in mind to heaven. Again, they dream that God is pacified with frivolous obedience; hereby it cometh to pass, that they are besotted in the visible signs; and, secondly, that ⁴⁶⁵⁴⁶⁵     “Neglecta pietate,” neglecting a piety, omitted. they go about to bring God indebted to them after a childish manner, and with things which be nothing worth.

Now we understand in what sense the prophet saith that God hath no place of rest in the world. He would, indeed, that the temple should have been a sign and pledge of his presence, yet only to the godly, which did ascend into heaven in heart, which did worship him spiritually with pure faith; but he hath no place of rest with the superstitious, who, through their foolish inventions, tie him unto the elements of the world, or do erect unto him an earthly worship; neither yet with hypocrites, who are puffed up with drunken confidence, as if they had done their duty towards God well, after that they have played in their toys. In sum, the promise received by faith doth cause God to hear us in his temple, as if he were present to show forth his power in the sacraments; but unless we rise up unto him by faith, we shall have no presence of his. Hereby we may easily gather, that when he dwelleth amidst those that be his, he is neither tied to the earth, neither comprehended in any place, because they seek him spiritually in heaven.

50. Hath not mine hand? The prophet telleth the people in these words, that God hath no need either of gold, either of precious furniture of the temple, either of the sacrifices; whereupon it followeth that his true worship is not contained in ceremonies. For he desireth none of all these things which we offer unto him, for his own sake, but only that he may exercise us in the study of godliness; which argument is handled more at large, Psalm 1. For although this be a shameful foolishness to go about to feed God with sacrifices, yet unless hypocrites were drowned in the same, they would make no such account of toys, because all that is unsavory before God which dissenteth from the spiritual worship; therefore, let us know that God seeketh us and not ours, which we have only at pleasure; and hereby it appeareth also what great difference there is between true religion and the carnal inventions of men.