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…

But now I return unto Stephen his accusation, the principal point whereof is this, that he blasphemed God and Moses. They do for good considerations make the injury common to God and to Moses: because Moses had nothing in his doctrine, which was his own or separated from God. They prove this: because he spake blasphemously against the temple and the Law. Furthermore they make this the blasphemy, because he said that the coming of Christ had made an end of the Temple and the Ceremonies. It is not credible that Stephen spake thus as they report: but they maliciously wrest those things which were spoken well and godlily, that they may colour their false accusation. But although they had changed nothing in the words, yet Stephen was so far from doing any injury to the Law and the Temple, that he could no way better and more truly praise the same. The Jews did suppose that the Temple was quite dishonoured, unless the shadowish estate thereof should endure for ever: that the Law of Moses was frustrate and nothing worth, unless the Ceremonies should be continually in force. But the excellency of the Temple and the profit of the Ceremonies consist rather in this, whiles that they are referred unto Christ, as unto their principal pattern. Therefore howsoever the accusation hath some colour, yet is it unjust and wicked. And although the fact come in question, that is, whether the matter be so as the adversaries lay to his charge, notwithstanding the state is properly of quality. For they accuse Stephen, because he taught that the form of the worship of God which was then used, should be changed: and they interpret this to be blasphemy against God and Moses. Therefore the controversy is rather concerning right (as they say) than the fact it self. For the question is, Whether he be injurious and wicked against God and Moses, who saith that the visible Temple is an image of a more excellent sanctuary, wherein dwelleth the fullness of the Godhead, and who teacheth that the shadows of the Law are temporal.

But nowe I returne vnto Stephen his accusation, the principall pointe whereof is this, that hee blasphemed God and Moses. They doe for good considerations make the iniurie common to God and to Moses: because Moses had nothing in his doctrine, which was his owne or separated from God. They prooue this: because hee spake blasphemously against the temple and the Lawe. Furthermore they make this the blasphemie, because hee saide that the comming of Christ had made an ende of the Temple and the Ceremonies. It is not credible that Stephen spake thus as they report: but they maliciously wrest those thinges which were spoken well and godlily, that they may colour their false accusation. But although they had chaunged nothing in the wordes, yet Stephen was so farre from doing anie iniurie to the Lawe and the Temple, that hee coulde no way better and more truely praise the same. The Iewes did suppose that the Temple was quite dishonoured, vnlesse the shadowish estate thereof shoulde endure for euer: that the Lawe of Moses was frustrate and nothing woorth, vnlesse the Ceremonies shoulde bee continuallie in force. But the excellencie of the Temple and the profite of the Ceremonies consist rather in this, whiles that they are referred vnto Christ, as vnto their principall patterne. Therefore howsoeuer the accusation hath some colour, yet is it vniust and wicked. And although the fact come in question, that is, whether the matter bee so as the aduersaries lay to his charge, notwithstanding the state is properlie of qualitie. For they accuse Stephen, because hee taught that the forme of the worshippe of God which was then vsed, should bee chaunged: and they interprete this to bee blasphemie against God and Moses. Therefore the controuersie is rather concerning right (as they say) than the fact it selfe. For the question is, Whether he be iniurious and wicked against God and Moses, who saith that the visible Temple is an image of a more excellent sanctuarie, wherein dwelleth the fulnesse of the Godhead, and who teacheth that the shadowes of the Law are temporall.