uncanny

John Calvin on Acts 15:1-5:

1. Luke now begins to narrate that, when Paul and Barnabas were discharged from a variety of strenuous battles with professed enemies of the Gospel, they were tried by domestic war. Thus their doctrine and ministry had to be put to the test in every possible way, in order that it might be all the more evident that they were provided with divine help against all the onslaughts of Satan and the world. For it is no ordinary confirmation of their teaching that, when it was battered by so many instruments of war, it nevertheless stood firm, and its advance could not be interrupted by so many obstructions. Therefore, that is why Paul makes the proud boast that he experienced ‘fightings without and fears within’ (II Cor. 7.5).

This narrative is particularly well worth noting, for although we naturally dread the cross and persecution of any sort, yet greater danger comes from internal divisions, lest they should break our spirit or weaken us. When tyrants attack with all their force, the flesh is certainly afraid, and all who are not endowed with the spirit of fortitude tremble to the core of their being, but no temptation is really touching their consciences in those circumstances; a situation in fact recognized as fatal for the Church. But when it comes to the brethren being in conflict with each other, and the Church being in a state of internal upheaval, weak minds will inevitably be confused, and may even give way, and especially when the controversy is over doctrine, which alone is the sacred bond of fraternal unity . . . . Finally, there is nothing that damages the Gospel more than internal discords, for they not only discourage weak consciences, but provide the ungodly with an opportunity to speak evil of it.

Recognize that this is more often than not the reason for serious doctrinal controversy. Those content to blend into the long narrative of church history cause no doctrinal controversy; even if they stray, they accept correction easily. But those who want to stand out must erect some new doctrine to do so, and must not accept correction. Remember the motto of Hodge for Princeton: no original thought. Accordingly, let us take careful note of this narrative, so that we may know that it is not something without precedent, if controversies over doctrine still arise among those who profess the same Gospel, when conceited men cannot get the name, which they madly desire, in any other way than by introducing their own fancies. It is certain, indeed, that as God is one, so is His truth one. Therefore when Paul wishes to urge believers to mutual agreement, he makes use of this argument, ‘One God, one faith, one baptism’ etc. (Eph. 4.5f.). But when we see ungodly men emerge, trying to rend the Church with their factions, and either corrupting the very Gospel with their spurious fabrications or bringing it under suspicion, we ought to be aware of the trickery of Satan. For that reason Paul elsewhere speaks of heresies emerging into the open that those ‘who are approved may be made manifest’ (I Cor. 11.19). And the Lord certainly frustrates the subtlety of Satan for a wonderful purpose, because He tests the faith of His own people by such trials, He honors His Word with a glorious victory, and He makes the truth, which the wicked have tried to obscure, shine out all the more brightly. But it is proper to consider all the circumstances of this story, as they are noted by Luke.

Came down from Judaea. This pretext had considerable effect in deceiving even good men on that occasion. Jerusalem was not without cause held in the highest honor among all the churches, for they cherished and reverenced it even as their mother. For it was from that fountain that the Gospel had, as it were, been channeled out. Those imposters came; they make pretense of apostolic sanction; they boast that they bring nothing except what they have learnt from them. Anyhow, with this smoke they obscure the vision of the inexperienced; on the other hand those who are fickle and ungodly snatch greedily at the excuse that is offered. The disturbance of the Church, like a tempest, shakes those who are otherwise good and moderate, so that they are forced to falter. Therefore we must note this trick of Satan’s, in misusing the names of the saints in order to deceive the simple, who, engrossed by reverence for the men, do not venture to make inquiry about the truth of the matter. Luke, indeed, does not say what it was that drove those knaves on, yet it is likely that [kakozelia] or perverted zeal caused them to oppose Paul and Barnabas, for there are certain peevish natures who are pleased with nothing except what is their own. They had seen that circumcision and other rites of the Law were observed at Jerusalem; wherever they appear they can tolerate nothing that is new or different, as if the example of that one church binds all the rest with a fixed law. But although such men are moved by a perverted zeal to provoke disturbances, yet inwardly their own ambition incites them, and a certain arrogance spurs them on. At the same time Satan has what he wants, for the minds of the godly are so confused by the appearance of the smoke-screen, that they can scarcely discern black from white.

First, then, let us beware of this pest, so that some may not make their own customs into a law for others, and that the example of one church may not be the precedent for a universal rule. Secondly, we must take further care that personalities do not hinder or obscure inquiry into the matter or the cause. For if Satan transforms himself ‘into an angel of light’ (II Cor. 11.14), and if he often usurps the holy name of God with sacrilegious audacity, why should we be surprised if with the same wickedness he practices deception under the names of saintly men? The final result will show that the very last thing the apostles had in mind was to impose the yoke of the Law upon the Gentiles, yet it was by this trick that Satan sought to steal on them. So it very often happens that those who oppose the doctrine of Christ worm their way in under the title of His servants. There is only one remedy, therefore, to initiate an unprejudiced . . . inquiry into the truth of the matter. It is also incumbent upon us to obviate scandal, so as not to think that the faithful servants of God are fighting among themselves, because Satan makes false use of their names, making some of the indulge in shadow-boxing in order to alarm the simple.

2. When dissension had arisen. It was no trivial test for Paul and Barnabas to have been drawn into a stormy struggle. The dissension alone was bad enough already; but the evil is much blacker when the contention begins to boil up to the point that they are forced to fight with brethren like enemies. Also, take into account the bad reputation with which They saw themselves saddled among the ignorant and simple, as if they were disturbing the peace of the Church by their obstinacy. For so it usually happens, that after the servants of Christ have been unjustly tormented, and have performed faithful work in the defense of a good cause, in the end, on top of all the vexations, they suffer all the odium. They must therefore be endowed with an invincible and great courage, in order to despise the adverse rumors that are spread about concerning them. Accordingly Paul glories elsewhere that he made progress through seditions (II Cor. 6.5). Yet the servants of Christ must observe such moderation that, as far as it is in their power, they may shrink from all the discord; if at any time Satan stirs up disturbances and contentions let them try to settle them; and finally let them take positive action to foster unity. But on the other hand when the truth of God is being attacked, let them not avoid any battle for its defense; and let them not hesitate to be courageous in their opposition, even if heaven and earth come together.

For ourselves, having been surely warned by this example, as often as disturbances break out in the Church let us wisely learn to discern who is to blame for the thing happening, so that we may not rashly condemn faithful ministers of Christ, when we ought, rather, to be praising their strength (gravitas), because they sustain, undaunted, such violent assaults of Satan. Secondly, let us recall that Satan was restrained by the wonderful providence of God, so as not to destroy Paul’s teaching. For if he had been allowed to do as much harm as he wished, the faith fo the Gentiles would have been subverted and destroyed, the Gospel preached by Paul would have fallen to the ground, and the door would have been closed for the calling of the Gentiles. Thirdly, let us learn that disagreements, no matter what they are, must be resisted at an early stage, so that they may not burst out into the flame of contentions, because all that Satan is after with the fans of dissensions is to kindle just so many fires. But on the other hand when we see that the first Church was in an uproar, and that all the best ministers of Christ were busily engaged in quarrels, if the same thing happens to us today, let us not be alarmed, as if we were involved in something new and unexpected; but, seeking from God a solution like the one He gave on that occasion, let us carry on through stormy disturbances with the same tenor of faith.