The commentaries of M. John Calvin upon the Acts of the Apostles, faithfully translated…The commentaries of M. Iohn Caluin vpon the Actes of the Apostles, faithfully translated…

23 Him have ye slain. He maketh mention of the death of Christ for this cause chiefly, that the resurrection might the more assuredly be believed. It was a thing full well known among the Jews that Christ was crucified. Therefore in that he rose again, it is a great and wonderful token of his divine power. In the mean season, to the end he may prick their consciences with the feeling of sin, he saith that they slue him. Not that they crucified him with their own hands, but because the people with one voice desired to have him put to death. And although many of the hearers unto whom he speaketh, did not consent unto that wicked and ungodly cruelty, yet doth he justly impute the same to the nation: because all of them had defiled them selves either with their silence, or else through their carelessness. Neither hath the cloak and colour of ignorance any place, forasmuch as he was showed before of God. This guiltiness therefore under which he bringeth them is a preparation unto repentance.

23 Him haue yee slaine. He maketh mention of the death of Christe for this cause chieflie, that the resurrection might the more assuredlie be beleeued. It was a thing full well knowne among the Iewes that Christ was crucified. Therefore in that hee rose againe, it is a great and wonderfull token of his diuine power. In the meane season, to the ende he may pricke their consciences with the feeling of sinne, hee saith that they slue him. Not that they crucified him with their owne handes, but bicause the people with one voice desired to haue him put to death. And although many of the hearers vnto whom he speaketh, did not consent vnto that wicked and vngodlie crueltie, yet doth hee iustly impute the same to the nation: because all of them had defiled them selues either with their silence, or els through their carelesnesse. Neither hath the cloake and colour of ignoraunce any place, forasmuch as he was shewed before of God. This giltines therefore vnder which he bringeth thē is a preparation vnto repentance.

By the determinate counsel. He removeth a stumbling block: because it seemeth at the first blush to be a thing very inconvenient, that that man whom God had so greatly adorned, being afterward laid open to all manner mocking, doth suffer so reproachful a death. Therefore because the cross of Christ doth commonly use to trouble us at the first sight, for this cause Peter declareth that he suffered nothing by chance, or because he wanted power to deliver himself, but because it was so determined and appointed by God. For this knowledge alone; that the death of Christ was ordained by the eternal counsel of God, did cut off all occasion of foolish and wicked cogitations, and did prevent all offences which might otherwise be conceived. For we must know this, that God doth decree nothing in vain or rashly. Whereupon it followeth that there was just cause, for which he would have Christ to suffer. The same knowledge of gods providence, is a steppe to consider the end and fruit of Christ his death. For this meeteth us by & by in the counsel of God, that the just was delivered for our sins, & that his blood was the price of our death. And here is a notable place touching the providence of God, that we may know that aswell our life as our death is governed by it Luke entreateth in deed of Christ. But in his person we have a mirror, which doth represent unto us the universal providence of God, which doeth stretch it self throughout the whole world: yet doeth it specially shine unto us who are the members of Christ. Luke setteth down two things in this place, the foreknowledge, and the decree of God. And although the foreknowledge of God is former in order (because God doth first see what he will determine, before he doth in deed determine the same) yet doth he put the same after the counsel and decree of God, to the end we may know that God would nothing, neither appointed any thing, save that which he had long before directed to his end. For men do oftentimes rashly decree many things, because they decree them suddenly. Therefore to the end Peter may teach that the counsel of God is not without reason, he coupleth also therewithal his foreknowledge. Now we must distinguish these two, and so much the more diligently, because many are deceived in this point.