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…

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.

By the determinate counsell. He remoueth a stumbling block: because it seemeth at the first blush to be a thing verie inconuenient, that that man whom God had so greatlie adorned, being afterward laid open to all maner mocking, doth suffer so reprochfull a death. Therfore because the crosse of Christ doth commonly vse to trouble vs at the first sight, for this cause Peter declareth that he suffered nothing by chaunce, or because he wanted power to deliuer himselfe, but because it was so determined and appointed by God. For this knowledge alone; that the death of Christ was ordeined by the eternall counsell of God, did cut off all occasion of foolishe and wicked cogitations, and did preuent all offences which might otherwise be conceiued. For wee must know this, that God doth decree nothing in vaine or rashly. Whereuppon it followeth that there was iust cause, for which he would haue Christ to suffer. The same knowledge of gods prouidence, is a steppe to consider the end and frute of Christ his death. For this meeteth vs by & by in the counsell of God, that the iust was deliuered for our sinnes, & that his blood was the price of our death. And heere is a notable place touching the prouidence of God, that we may knowe that aswell our life as our death is gouerned by it Luke intreateth in deed of Christ. But in his person we haue a mirror, which doth represent vnto vs the vniuersall prouidence of God, which doeth stretch it self throughout the whole world: yet doeth it specially shine vnto vs who are the members of Christ. Luke setteth downe 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 hee doth in deed determine the same) yet doth he put the same after the counsell and decree of God, to the end we may know that God would nothing, neither appointed any thing, saue that which he had long before directed to his end. For men do oftentimes rashly decree many things, because they decree them sodainly. Therefore to the end Peter may teach that the counsell of God is not without reason, he coupleth also therewithall his foreknowledge. Now we must distinguish these two, and so much the more diligentlie, because manie are deceiued in this point.